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WHOLE    WORKS 


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RIGHT  REV.  EDWARD  REYNOLDS,  D.D- 

LORD  BISHOP  OF  NORWICH ; 

^010  ft#t  Collectttt» 

WITH  HIS  FUNERAL  SERMON,  BY  B.  RIVELEY. 

ONB   OF    HIS    LOEDSIIir*!    CIlAPLAIVt. 
TO  WHICS    II   PBCriZBD 

A  MEMOIR   OF  THE    LIFE   OF  THE   AUTHOR, 
Ht  ALEXANDER  CHALMERS,  F.S.A. 


.  • 


IN  SIX   VOLUMES. 

VOL.  III. 


^*  Oportet  EtfclciiMticiun,  qnando  Miadct  aliqiiid  quod  ifniduBi  cat,  noa  to. 
lam  doorre  at  instruct,  ei  delectare  ut  tcncat.  irer^m  Kum  flactart  ut  TincBC** 

Aug.  de  DuctrinA  ChrutiuiA,  lib.  4.  cap.  13. 


LONDON: 

PRINTED  FOR   B.   H0LD8W0RTH, 

18,  8T.  PAUL'S  CBUKCH.YARD. 

lOK. 


nft 


LOKDOM : 
PRINTSD  BY  8.  AND  R.  BBNTLBY^  D0R8BT-8TRKRT. 


CONTENTS 

Of 

THE  THIRD  VOLUME. 


MEDITATIONS  ON  THE  HOLY  SACRAMENT 
OF  THE  LORiyS  LAST  SUPPER. 


Chap.  I.  Man's  being,  to  be  employed  in  working:  ihit  working  it 

directed  unto  Mine  good,  which  n  God :  that  good  a  free  tod 

Tolantary  reward,  which  we  here  enjoy,  only  in  the  right  of  a 

promise :  the  seal  of  which  prombe  is  a  sacrament    ...      5 
Chap.  II.  Sacrameou  are  eamcats  and  shadows  of  oar  expected 

glory  made  unto  the  senses  .  .7 

Chap.  III.  Inferences  of  practice  from  the  former  obsenratioot  10 

Chap.  IV.  Whence  sacraments  derive  their  value  and  being,  namely, 

from  the  author  that  instituted  them  .13 

Chap.  V.  Inferences  of  practice  from  the  Author  of  this  sacrament .     15 
Chap.  VI.  Of  the  circumsunces  of  the  institution,  namely,  the  time 

and  place  .  .  •     '9 

Chap.  VII.  Of  the  matter  of  the  Lord's  Supper,  bread  and  wine, 

with  their  analogy  unto  Christ  .24 

Chap.  VIII.  Practical  inferences  from  the  materials  of  the  Lord's 

Supper  .  •    ^ 

Chap.  IX.  Of  the  analogy  and  proportion  between  the  holy  actions 

used  by  Christ  in  this  Sacrament,  and  Christ  himself  who  is 

the  substance  of  it  .38 

Chap.  X.  Of  the  fourth  action,  with  the  reasons  why  the  Sacrament 

is  to  be  eat«^  and  drunken  .  -37 

Chap.  XI.  Of  other  reasons,  why  the  Sacrament  u  eaten  and  drunken, 

and  of  the  manner  of  our  union  and  incorporation  into  Christ       49 
Chap.  XII.  Inferences  of  practice  from  the  consideration    of  the 

former  actions  -49 

Chap.  XIII.  Of  the  two  fim  ends  or  effecU  of  the  Sacrament, 

namely,  the  exhibition  of  Christ  to  the  Church,  and  the  union 

of  the  Church  to  Christ.    Of  the  real  presence  .  .64 

Chap.  XIV.  Of  three  other  ends  of  this  Holy  Sacrament,  the  fel- 
lowship or  vnion  of  the  faithfk),  the  obtignation  of  the  Core- 

nant  of  Gftec,  ami  ihc  •brogation  of  the  Pamottf  •    77 


IV  CONTENTS, 

Page 

Chap.  XV.  The  last  end  of  this  Holy  Sacrament,  namely,  the  cele- 
bration and  memory  of  Christ's  death.  A  brief  collectNm  of 
all  the  benefits,  which  are  by  his  death  conveyed  on  the  Church. 
The  question  touching  the  quality  of  temporal  punishments 
stated  ^  •  .  .  .87 

Chap.  XVI.  Of  the  manner  after  which  we  are  to  celebrate  the       ' 
memory  of  Christ's  passion  ....  104 

Chap.  XV 11.  Inferences  of  practice  from  the  several  ends  of  this 
Holy  Sacrament  .  .  .  •  .111 

Chap.  XVI II.  Of  the  subject,  who  may  with  best  benefit  receive 
the  Holy  Sacrament,  with  the  necessary  qualification  thereunto; 
of  the  necessity  of  due  preparation  ....  194 

Chap.  XIX.  Of  the  form  or  manner  of  examination  required,  whieh 
is,  touching  the  main  qualification  of  a  worthy  receiver,  ianU : 
The  demonstration  whereof  is  made,  first,  from  the  causes ; 
secondly,  from  the  nature  of  it     .  .  .  .132 

Chap.  XX.  Of  the  third  and  last  means  for  the  trial  and  demonstra- 
tion of  faith,  namely,  from  effects  or  properties  thereof  .154 


SEVEN  SERMONS   ON  THE  FOURTEENTH 

CHAPTER  OF  ROSEA. 


SERMON  I. 
Sect.   I.  £phraim*s   blessings  and  judgements  answerable  to    his 
name  ......   173 

II.  When  judgement  purposed  against  obstinate  sinners,  mercy  pro- 

claimed to  penitent  .  .  .  .174 

III.  How  good  and  bad  are  alike  involved  in  outward  judgements. 
Judgements  make  no  difference,  but  of  penitent  and  impenitent. 
Penitent  sinners,  in  all  kinds  of  trouble,  have  a  refuge  to  some 
promise  or  other  .  .  .176 

IV.  Conversion  must  not  merely  be  philosophical  or  political,  but 
spiritual,  and  that  full  and  constant  .  .179 

V.  Motives  unto  conversion,  meioy  and  judgement,  especially  inter- 

woven       ........  180 

VI.  Great  preparation  due  in  our  addresses  unto  God.  The  rule, 
matter,  principle,  and  power  of  prayer.    How  sin  is  taken  away  182 

VII.  When  God  tbreateueth  juttgements,  we  must  pray  agaiast 
sins  .  .  .  .  .  •  ..  186 

VIII.  Judgements  may  be  removed  in  anger.  Repentance  makes 
afRictions  precious,  as  sin  doth  corrupt  blessings  .  186 

IX.  No  affliction  comes  in  anger,  but  with  respect  to  sin     .  .189 

X.  One  sin,  generally  unrrpented  of,  may  undo  a  kingdom ;   we 

must  pray  against  all,  an(l  die  unto  all         .  .  .  19I 

XI.  Sense  of  sin.    The  wrath  of  God  beyond  the  fears  of  man        .  1 94 


XII.  Confrwifwi  of  tin.  foil  aod  free.  Out  wmkneu  am  comaiU 
tin,  MMie  b«i  God's  pow«r  OKI  ranofe  U     .  •  •  li)7 

XIII.  WhatGod  woffkethio  ttt^kcabareqaifcibofits.  Sin  bou 
daiBgefoiu  id  gmc  men,  to  ilmitclTet  amI  the  pubUck  .  .  109 

XIV.  How  iniquity  is  to  be  takca  out  of  the  land  •  tOO 

XV.  God  tbeaoihorofgood^  thtOMlcnr  of  erti    •  .009 

XVI.  From  cooTcnioo  to  tilTatioOy  ffee  fvaec  woffkodi  •  904 
XVU.  No  worklmlygood^btttMdcriicd  fffomGod  .905 

XVII I.  Puieoce  in  soflering  evil,  in  doing  duly.  Uiuniliiy  Um 
ooiBfMoioo  of  gnce,  pride  of  cmplioeM.  CootMiod  deptadiuioe 
oaGqd.    Fiddity  in  aemccft.    The  imoty  of  divtsioos     .        .  ?<»7 

XIX.  In  temporal  jodgemenu  pray  for  tpiritnal  meretes.  No  Mps 
can  avail  «a  ^giwnH  God'«  tngtr,  bal  his  grace   .  •  tl  I 

XX.  Comal  pf«y«ft  proroke  God»  when  men  make  leligion  •erre 
uwaa.    Piety  the  foondauoB  of  proftpcriiy  .813 

XXL  Jodgemeou  are  then  truly  sancli6ed»  when  ihey  make  oa 
more  in  lore  with  gnee.  Pnyer  the  more  heavenly*  the  more 
prevalent  .  «  .915 


SERMON  IL 

Sect.  L  $piriunl  edds  of  legal  cetcinooies  and  sacrilweA.    We  teinro 

nothing  to  God»  hot  words  for  meioies  •  .218 

U.  A  rrooonctng  carnal  confidence  in  the  Assyrian,  horses,  idols. 
How  the  Ckmrch  an  orphan  -919 

lil.  Penitents  not  only  pray,  bat  covenant.  Circumcision  a  cove- 
ojot.  Circumcised  in  onctrcumcision.  Gcniiles  converted,  arc 
called  Jews:  Jews  onconverted.  Gentiles.  Baptism,  how  the 
answer  of  a  good  conscience.    The  covenant  perpetual   .  .991 

IV.  God  btndeth  himielf  to  ns  by  promise,  by  oath  :  we  Ire  his  by 

his  sovereign  iniefcst,  and  our  own  voluntary  coneeot  .  993 

V.  PicUenese  of  the  heart  hi  duty,  and  sluggithncM  to  It      .  .  995 
VL  Ootiet  in  combination  strongest  ....  996 

VII.  Eoemiea  combine:  military  oaths.  How  truth  a  girdle,  doctri- 
fially,  morally .....  997 

VIII.  Wicked  men,  like  wttchet,  in  covenant  with  the  DevO,  doing 
service  for  wages   .......  998 

IX.  PrayLf  Ttin  withont  obedience.  God's  covenant  to  tu,  ours  to 
him  ...  931 

X.  The  outerial  cante  of  a  covenant,  our  persons  ;  onr  services,  in 

ttfcn  of  necessity,  expediency,  and  praise  .  933 

XI.  The  formal  and  efieieot  cause ;  Knowledge,  wOlingness,  power 

of  promise  and  performance         ....  936 
XIL  Onatgerefoevennntii^  in  ilus  dark  only    .  .937 

Xill.  And  on  the  laek  .938 

XIV.  When  we  promise  duty,  we  must  pray  for  grace,  ^tht  final 
eanae  .....  939 

XV.  The  folseness  and  perfidionsness  of  the  bean ;  how  it  is  unsta- 
ble at  water  ...  .  •  '^ 


VI  CONTENTS. 

XVI.  God's  fiuthfiilnets  and  mercies:  our  baptism,  faith,  s|Hrits, 
hopes,  are  all  obligalions  to  fidelity  •  842 


SERMON  III. 
Sect.  I.  SacriBces  propitiatory  and  encharistical  .  •  944 

II.  Praises  the  matter  of  a  coTehant,  a  staple  commodity  for  com- 

merce with  Heaven  .  .    ib« 

III.  Praises  the  fruits  of  repentance  •  .  .  24f 

IV.  An  argument  in  prayer:  God  forceth  his  glory  out  of  wicked 
men»  but  is  glorified  actively  by  the  godly  .  ,     .        .  248 

V.  A  principle  of  obedience ;  difference  between  the  obedience  of 

fear  and  of  love  .  .  .  .  25 1 

VI.  An  instrument  of  glory  to  God*  Praises  of  the  heart  and  of  the 
lips.    Communion  of  sinners.    Communion  of  saints    .  .  253 

VII.  Converts  report  God's  mercies  to  others.  No  true  praises 
without  piety.    Sins  against  mercy  soonest  ripe  •  •  256 

VIII.  The  more  greedy,  the  less  thankful.  God's  greatness  matter, 
of  praise.  Things  strongest  when  they  are  nearest  their  original. 
Other  creatures  guided  by  an  external,  reasonable  by  an  internal 
knowledge        .....  257 

IX.  God's  goodness  matter  of  praise.  Kirowledge  of  God  notional 
and  experimental.  Praise  the  language  of  Heaven.  Sacrifices 
were  God's  own.    Love  of  communion  above  self-love  .  .260 

X.  We  are  wide  to  receive,  narrow  to  acknowledge.    The  benefit  of 

praises  is  his  own  .  .  . .  •  26s 

XI.  Wherein  the  duties  of  praising  God  stand  .  •  263 

XII.  Repentance  careful  of  obedience  .  •  265 

XIII.  This  care  wrought  by  godly  sorrow.  Present  sense.  Holy 
jealousy.    Love  to  Christ.    Sons  by  adoption  and  regeneration  2G6 

XIV.  Repentance  sets  itself  most  against  a  man's  special  sin    .        .  271 

XV.  fiy  this  sin  God  most  dishonoured.  By  thb  repentance  sincerity 
most  evidenced  .....  275 


SERMON  IV. 
Sect.  I.  Repentance  removes  carnal  confidence:  naturally  we  affect 

an  absoluteness  within  oursehes  .  .  .  279 

II.  This  failing,  we  trust  in  other  creatures         .  .281 

III.  When  all  fail,  we  go  to  God  in  ways  of  our  own  inventing. 
Repentance  the  cure  of  all  this  •  .28V 

IV.  Confederacies  with  God's  enemies  dangerous.    Take  heed  of 
competition  between  our  own  interest  and  God's  .  282 

V.  The  creature  not  to  be  trusted  in,  it  #ants  strength  and  wisdom  .  283 

VI.  Idols  not  to  be  trusted  in,  they  are  lies.     Ground  of  confidence, 

all  wanting  in  idols  .  .285 

VIL  God  only  to  be  trusted  absolutely  in  the  way  of  his  eommands 
and  provideoce  ....  287 


CONTESTS.  vii 


VLLL  Tbe  way  lo  macj  b  to  be  dthcdctt:  fnikam  ni  ovntlvct 

m^es  us  trek  help  abore  ountlvet  .  f^^ 

IX.  Sin  healed  by  pardoo,  porting,  dcfivcfaacc,  oofliftirt.     Why 
back-eliding  panhooed  bj  nana  .  fg^ 

X.  Oar  coQTcruoo  gnmndcd  oo  fraa  giaca.    No  gmk  too  graac  lor 

love  to  paiT^o.    God*t  angar  will  eoDMal  wkh  bit  lore  .  .  sgs 

XL  CooTenioQ  and  bcaliog  go  tngeiber.    Sin  a  iickocaa  and  % 

wound  ......  fiQ7 

XII.  The  pcoper  paaaioot  of  tickneta  agree  to  tin,  viz.  Plaao,  weak- 

D«M,  coQsamptioo,  deformity  ....  SQi 
Xill.  Stn  a  woonid;  the  hnportaat,  wilM»  and  dcfpcrme  eaae  of 

this  patieot  .  .  30ff 

Xi  V.  The  mercy  of  thb  pbyiiciaa        ....  30# 

XV.  Goilc  cannoc  look  on  Mj^fcaty.  ApptebemoM  of  nerry  tbe 
groands  of  prayer  ......  305 

XVI.  Sense  of  mieery  works  ettimation  of  aoerey  .  3o5 

XV II.  Back-eliding  formally  oppoaiie  to  hiik  and  repentance. 
Apostasy  two-fold.  What  it  is  to  speak  against  the  Son  of 
Man,  and  againu  the  Spirit.  How  a  tin  b  said  not  to  be  fbr- 
gzrea  in  thu  world,  nor  in  the  world  to  come.  Free  lore  1^ 
specu  not  persons,  nor  free  paidon,  sins  .  JM 

XVI II.  From  the  beginning  to  the  end  of  saKatioo,  all  b  ftee 
grace  ..•••.  91^ 

XIX.  In  jodgeoienta,  God'a  anger  nwre  to  ba  noted  than  out  tnffBf> 
ings  .....  315 


SERMON  V. 
Sect.  I.  Blessings  are  large  to  the  penitent,  as  canes  to  the  ioipeoi. 

tenty  and  answer  all  our  wants  .318 

II.  God  aoswereth  prayers,  beyond  the  petitions  of  his  people  .        ,  390 

III.  We  may  pray  according  to  the  knowledge  and  love  we  hare  of 
ourselves.    God  aniwen  according  to  hit  knowledge  and  love   .321 

IV.  God  answers  prayer  not  only  with  respect  to  our  wants,  but  his 
own  honour.  God's  ultimate  end  in  working,  our  strongest  as- 
gument  in  prayii^  ......  323 

V.  Encouragement  to  prayer.  God's  shekel  double  to  us  .  ,  3?4 
VL  Prayer  may  be  ambitious  and  beg  great  things  .  3f^ 
Vlh  Fnc  love  pots  forth  itself  in  various  blessings     .  .  317 

VIII.  Grace  as  dew  of  a  celestial  original,  fruit  of  a  serene  heaven  .  39g 

IX.  Abundaniy  insensible,  insinuating  and  searching,  vagetating 
and  quickening.     Refreshing  and  comforting  .  .331 

X.  Peace  no  blessing,  except  it  come  as  dew  from  heaven  .  394 

XI.  All  wants  must  be  stipplied  from  Heaven.  Christ  all  beauties  to 
hb  Chnrch.  The  root  and  stability  of  the  Church,  foundation 
doctrinal,  personaL    Blghtecwsoess  of  redemption  stronger  than 

of  creation       ......  339 

XII.  Growth  of  the  Church  under  the  law,  national  i  under  tbe  go^ 
pel,  uoirersaL  Christ  tbe  oht  e-tree,  original  of  graae  10  his 
Church  ......  339 


Vlll  CONTENTS. 

XI  [J.  Our  refuge  and  shelter.    Our  power  above  af&ictions  .  340 

XIV.  All  Christ's  graces,  fruits  of  Lebanon,  the  best  of  all  others.: 
Creature-helps,  liars  either  by  falseness  or  impotcncj      »  •  342 

XV.  Promises  should  beget  duties.  God  promiaeth  beauty  to  his 
Church ;  we  should  labour  to  adorn  it         .  ...     ^,349 

XVI.  He  promiseth  stability ;  we  should  be  rooted  ia  truth  and. 
grace ;  all  our  gifts  should  serve  the  Temple  •  ,  /  •  344 

XVII.  He  promiseth  growth ;  we  should  grow  ourselves,  and  endea- 
vour the  growth  of  others.    Christ  both  the  end  and  beginning 

of  the  Church's  growth  ....  346 

XV  HI.  Compacture  and  unity  in  the  Church,  necessary  to  the 

growth  of  it.     Divisions  hinder  it      .  .  .  .  348 

XIX.  In  the  body  compacted,  there  are  several  distinct  members, 
each  to  act  in  hia  own  place,  and  joints  fastening  members  to  the 
head,  and  to  one  another.  A  different  measure  of  virtue  for  se- 
veral offices.  A  mutual  supply  and  helpfulness  one  to  another. 
An  eternal  faculty  in  each  part  to  form  and  concoct  the  matter 
subministered  unto  it     .  •  •  •  .  360 

XX.  He  promiseth  the  fruitfulneas  of  the  olive,  which  we  should . 
show  forth  in  works  of  grace  and  peace       •  •  •  353 

XXI.  He  promiseth  the  smell  of  Lebanon  ;  the  ointment  of  the  got* 
pel,  the  graces  of  which  we  should  express  .  '  353 

XXH.  He  promiseth  protection  and  conversion ;  we  should  make 
him  our  shelter,  and  from  his.  protection  learn  our  duty  of  con- 
version .......  354 

XXIII.  He  promiseth  reviving  out  of  afflictions,  profiting  by  them. 
We  should  not  be  discouraged  by  temptations,  but  amended } . 
they  have  many  times  mercy  in  them  .  .  ,  357 

XXIV.  The  virtues  of  heathens,  grapes  of  Sodom ;    the  graces  of  ' 
Christ,  grapes  of  Lebanon.     Whatever  we  present  unto  God, 
must  grow  in  Emmanuel's  land    .  .  .  359 


SERMON  VI. 

Sect.  I.  God's  promise  enabling,  is  our  confidence  to  engage.  Idols 
sorrows.  God's  observing  us,  a  note  of  care,  counsel,  honour, 
hearing  prayers  .  .361 

II.  Sum,  division  of  the  text  .  .  •  364 

III.  Man's  seal  to  God*s  promise,  only  a  confession ',  God's  seal  to 
man's  covenant,  a  confirmation      .  •  *  •  36( 

IV.  Man's  covenant  of  obedience,  hath  its  firmiiess  in  God's  pro- 
mise of  grace.    Indissolvable  dependence  of  all  second  causes  . 
on  the  first     ....*.  365 

V.  In  sins  of  men,  God  kath  an  influence  into  them  as  actions,  a  pro- 

vidence over  them  as  sins.    In  gracious  actions,  God's  inftuence 
necessary  both  to  the  substance  and  goodness  of  them        .        .  36? 

VI.  Of  the  concord  between  God's  grace  and  man's  will.  Free-will, 
natural,  theological.  Innate  pravityand  corrupt  force,  which 
resisteth  grace ;  the  remainders  thertof  in  the  xegencrate  .  OCQ 


CON'T£NTfl.  IX 

Vfl.  The  will  of  God't  preecpu  and  of  bu  purpofc  .371 

Vlil.  T>iey  who  are  called  exleroally  only,  nuu  and  pertth:  ibey 
who  cternallj,  are  made  willing  and  obedient  .  379 

IX.  By  an  act  of  spiritnal  itaching      ....  373 

X.  By  aa  act  of  cfiectoal  dedioing  and  delennining  the  will,  pfo- 

rcnting,  assisting  tobseqaent  grace  .  375 

XI.  We  may  not  tnut  in  oar  own  tticngth,  bat  be  ever  jeakma  of 
oar  orii^nal  impotency  onto  good,  oar  natural  antipathy  againat 
it ;  and  of  the  frequent  decays  and  abatemcnu  of  the  giaoe  of 
God  in  us       .  .  •  37i 

XII.  By  prayer  and  frith  get  a  heart  fixed  upon  God  .  381 
XTIL  Great  comfort   that  oar  cooTertion  and  obedience  dependeth 

on  the  power  of  God.  Th'is  no  ground  of  supine  neglect  of 
duties  ;  for  grace  so  worketH  in  us,  as  that  it  disposeth  us  unto 
working,  the  means  being  decreed  as  well  as  the  end  .  389 

XIV.  Other  men's  wills  are  in  God's  keeping.  He  the  author  and 
ordcrer  of  our  troubles  .  .385 

XV.  Repentance  breaks  off  sin,  and  makes  haste  out  of  it    .  .  387 
XVL  God  beareth  only  penitents.    Our  persons,  accepted  before 

OUT  prayers.  A  wicked  man  may  pray  a  prayer  of  nature,  not 
of  £uth.  Two  wills  in  prayer,  oar's  and  God's.  When  a 
wicked  man  prays  for  mercy,  he  prays  against  God's  will :  when 
for  grace,  against  hb  own  ....  389 

XV^IL  When  we  pray  for  oatward  things,  our  aims  must  be  spi- 
ritual .  The  way  to  hare  all  our  other  ends,  is  to  make  God  our 
chief  end  .  .  .  .  .  39I 

XVIII.  Prayet  the  key  of  obedience.    The  piinciplcs  of  scrricc,  are 

the  fruiu  of  player         .....  308 

XrX.  Words  ammunition  against  arms ;  that  way  as  prayer  goes, 

Ood  goes        ......  3Q9 

XX.  Sound  conversation  engageth  God*s  protection,  and  yieUlcth 

comfort  in  all  conditions  of  lilc      ....  J{)3 


SEKMON  VII. 
Sect.  I.  The  seal  of  the  Prophet's  doctrine.     Interrogation,  deny  nig, 

wishing,  demonstrating,  awakening         ....  39^ 
II.  In  spiritual  things,  menul  knowledge  seconded  with  practical 

ivMrlom  1A7 

ill.  The  ways  of  the  Lord,  his  providence,  his  precepts  .  398 

J  V.  Few  men  wise  to  salvation  ....  399 

V.  The  weaker  part  more  than  the  wiser.  The  Word  a  sweet  savour 

to  all.    Humorous  singubriiy  sinful ;  pious  singularity  necessary  400 

VI.  Tf«e  wisdom  poodcreth  all  God's  ways.  Wisdom  particular, 
general  ......  408 

Vjl.  Wicked  men  shape  their  own  end,  and  apply  sinful  means  by 
a  sinful  wisdom  unto  it.  God  only  the  last  cud  of  righteous 
tntn  .*...•  40.) 

VI II.  All  wisdom  is  for  obtaining  of  good,  avoiding  of  evil.  The 
excellency  of  <very  thing  in  beauty  and  use  -  4o4 


K  CONTENTS. 

Pigc 
iX.  Wisdom  of  angdt  conversant  about  the  Word.    Scripture  the 
best  counsellor :  the  plenituile  thereof.    The  pernicious  influ- 
ence of  corrupt  doctrines  upon  the  present  state  of  the  Church  406 

X.  Two-fold  knowledge  of  judgements  and  blessings  •  •  406 

XI.  The  rectitude  of  God's  ways  in  their  equity  and  reason,  able- 
ness»  their  perfect  harmony,  their  directness  to  their  end,  their 
conformity  to  the  will  of  God,  their  plainness  and  perspicuity  410 

XII.  We  are  apt  to  pick  quarrels  at  the  Word  .  .413 

XIII.  Wicked  men  set  up  their  wills  against  God's,  and  invent  dis- 
tinctions to  reconcile  God's  will  to  theirs  .  .414 

XIV.  Ministers  may  not  stamp  God's  mark  on  doctrines  of  human 
invention,  nor  superindaoe  any  thing  upon  the  Scripture.  Peo- 
ple have  a  judgement  of  discretion  to  try  the  Spirits  .415 

XV.  Obedience  the  end  of  the  ministry.  Ordinances,  not  obeyed, 
ripen  and  increase  sin,  and  hasten  judgements  .  .417 

XVI.  ^lone  but  righteous  men  will  obey  the  Word.  Every  wicked 
man  doth,  in  something  or  other,  gainsay  the  truth  .418 

XVII.  The  right  ways  of  the  Lord  are  unto  wicked  men  matter  of 
scandal  ..*...  421 

XVIII.  They  stumble  at  the  profoundness  of  the  Word,  as  being 
above  reason    .....  422 

XIX.  At  the  strictness  of  it,  as  being  against  their  peculiar  lust         423 

XX.  At  the  searching  power  and  simplicity  of  the  Gospel  .  424 

XXI.  At  impossibility  of  fulfilling  the  law,  which  is  but  accidental. 
To  regenerate  men  the  law  is  evangelically  possible.  Wicked 
men  hardened  willingly,  as  well  as  judicially  .  •  425 

XXII.  At  the  grace  of  the  Word,  by  presumption ;  at  Uie  threat- 
enings  and  judgements  of  it,  by  stubbornness    .  .  427 

XXIII.  Wicked  men  stumble  at  the  Word,  not  only  unto  scandal, 
but  unto  ruio  ...  ...  429 


MEDITATIONS 


ON   THE 


HOLY  SACRAMENT 


OP   THE 


LORD'S    LAST   SUPPER. 


VOL.    11U 


TU   THR    RIGHT    WOBSHtrFVL 

SIR  HEXRY  MARTEN,  KNIGHT, 

JUDGE  OP  THE  ADMIRALTY,  AND  OP  THE  PREROGATIVE  COURT 

OP  CANTERBURY. 

Saimt  Jerome  having,  in  the  heal  of  kin  youth,  written  an 
allegorical  exposition  npon  the  prophet  Obadiah,  did,  in  hit 
riper  age,  solemnly  bewail  onto  his  friend  Pammacliius,  both 
bis  rashness  in  that  attempt;  and  his  infelicity  farther  herein, 
that  what  be  thought  had  been  buried  amount  his  private 
papers,  was  gotten  into  the  hands  of  a  certain  young  man, 
and  saw  the  light  The  selfsame  complaint  am  I  forced 
to  make,  touching  this  little  manual  of  "  Sacramental  Medi- 
tations,^ which  1  humbly  put  into  your  hands.  It  was  writ- 
ten with  respect  only  to  mine  own  private  use  many  years 
since,  when  I  was  a  young  student  in  the  university,  as  my 
first  theological  essay.  And  now  lately,  by  means  of  a  pri- 
vate copy,  long  ago  communicated  unto  a  friend,  it  had, 
without  my  knowledge,  received  a  license  for  the  press. 
My  earnest  care  was,  upon  the  first  notice  thereof,  wholly  to 
have  suppressed  the  publication :  but  the  copy  which  had 
been  licensed,  being,  by  I  know  not  what  miscarriage,  lost, 
I  have  found  it  necessary,  for  fear  of  the  like  inconvenience 
again,  to  review  a  broken  copy  which  I  had  by  me,  and  have 
rather  chosen  to  let  it  pass  forth  with  some  brief  and  sudden 
castigatioDS  of  mine  own,  than  once  more  run  the  hazard  of 
a  surreptitious  edition.  Mine  apology  shall  be  no  other  than 
that  of  the  good  Father ;  "  Infans  eram,  nee  turn  scriberc 
noveram :  Nunc,  ut  nihil  aliud  profecerim,  sallem  Socrati- 
cum  illud  habeo,  Scioquod  nescio." — And  now  Kinre  I  find 
that  the  oblation  of  the  first-fruits,  though  haply  tlu*y  were 
not  always  the  best  and  ripest,  did  yet  find  favourable  nc- 
reptance  with  Qod  himself;  1  have  bctii  einbuUlciitil  to  pre- 

11-2 


IV  Tilt:    EPISTLE    DEDICATORY. 

sent  this  small  enchiridion  (the  very  first  fruits  of  my  theo- 
logical studies)  unto  the  hands  and  patronage  of  so  greatly 
learned,  eloquent,  and  judicious  a  person : — and  that  upon 
this  assurance;  That  as  many  times  aged  men,  when  they 
walk  abroad,  lean  upon  the  hand  of  a  little  child,  so  even 
in  this  little  and  youthful  treatise,  such  comfortable  truths 
may  be,  though  weakly,  delivered,  as  may  help,  in  your  jour- 
ney towards  a  better  country,  to  refresh  and  sustain  your 
aged  thoughts.  The  blood  of  Christ,  and  the  food  of 
life,  are  subjects  worthy  of  all  acceptation,  though  brought 
unto  us  in  an  earthen  vessel.  Elisha^  was  not  a  whit  the 
less  valued  by  that  noble  Naaman,  though  it  were  a  hand- 
maid which  directed  unto  him.  Neither  was  David^s ""  com- 
fort in  rescuing  of  his  wives,  and  recovering  of  the  spoils 
from  the  Amalekites  any  jot  the  smaller,  because  a  young 
man  of  Egypt  made  way  for  the  discovery.  The  sovereignty 
of  the  gospel  is  herein  most  excellently  set  forth,  in  that  it 
many  times  leadeth  the  soul  by  the  hand  of  a  child"*,  and  is 
as  truly,  though  not  as  abundantly,  powerful  from  young 
Timothy ',  as  from  Paul  the  aged.  As  Christ  can  use  weak 
elements  to  exhibit,  so  can  he  also  use  a  weak  pen  to  ex- 
press, the  virtue  and  comforts  of  his  body  and  blood. 

In  this  confidence,  I  have  made  bold  to  prefix  your  name 
before  these  meditations ;  that  therein  I  might  make  a  pub- 
lic acknowledgment  of  my  many  deep  engagements  for  your 
abundant  favours,  and  might,  with  most  hearty  prayers, 
commend  you  and  yours  to  that  blood  of  sprinkling,  which 
speaketh  better  things  for  us  than  that  of  Abel.  In  which 
desires  I  daily  remain. 

Yours,  in  all  humble  observance, 

Eow.  Reynolds. 


^  2  Kings  V,  2,  3.    2  Sam.  xvii.  17.  c  i  Sam.  xxx.  13.  ^  Itai.  zi.  6. 

•  1  Tim.  iv.  12. 


MEDITATIONS 


OH    TUB 


HOLY    SACRAMENT 


CHAPTER  I. 


MauM  being  io  be  employed  in  working ;  thai  working  directed 
unio  tome  good,  which  is  God ;  that  good^  a  free  and  volun^ 
taiy  reward^  which  we  here  enjoy  only  in  the  right  of  a 
promise ;  the  seal  of  which  promise^  is  a  sacrament. 

The  almighty  power  and  wisdom  of  God  hath  giren  unto 
his  creatures  a  triple  degree  of  perfection,  their  being,  their 
working,  and  their  good  ,— which  three  are  so  subordinate  to 
each  other,  that  working  is  the  end  and  scope  of  being,  and 
good  is  the  end  and  scope  of  working :  but  no  being  can 
produce  any  work,  no  work  reach  unto  any  good,  without 
something  that  may  be  a  rule  of  working,  and  a  way  to 
iTood.  And  therefore  Almighty  God,  in  tlie  work  of  the 
creation,  imprinted  in  each  creature  a  secret  principle,  which 
should  move,  govern,  and  uniformly  direct  it  to  its  proper 
work  and  end ;  and  that  principle  we  call  a  law,  which,  by 
assigning  unto  each  thing  the  kind,  measure,  and  extent 
of  Its  working,  doth  lead  it  on,  by  a  straight  and  infallible 
line,  unto  that  good  for  which  it  worketh.  All  other  crea- 
tures below  the  sphere  of  reason,  being  not  only,  in  the 
quality  of  their  nature,  of  a  narrow  and  strait  perfection,  but, 
in  their  duration,  finite  and  perishable ;  the  good  unto  which 
this  law  of  their  creation  directs  them,  is  a  finite  good  like- 
wise. But  men  and  angels,  being  both  in  nature  more  ex- 
cellent than  all  others,  and,  in  continuance,  infinite  and  im- 
mortal, cannot  possibly  receive  from  any  thing,  which  is  a 
mere  creature,  and  less  perfect  than  themselves,  any  com- 


0  MiilDITATlONS    ON    THK 

piete  satisfaction  of  their  desires ;  and  therefore  must,  by  a 
circle,  turn  back  unto  God,  who  is  as  well  the  Omega,  the 
end  and  object  of  their  working, — aa  the  Alpha,  the  cause 
and  author  of  their  being.     Now  God  being  most  free,  not 
only  in  himself,  but  in  the  diffusion  and  communication  of 
himself,  unto  any  thing  created  (which,  therefore,  he  cannot 
be  naturally  or  necessarily  bound  unto),  and  being  also  a 
God  infinitely  beyond  tlie  laigest  compass  of  the  creature'^s 
merit  or  working,— it  follows,  that  neither  men  nor  angels 
can  lay  any  necessary  claim  unto  God,  by  a  debt  of  nature 
(as  a  stone  may  unto  the  centre  by  that  natural  impress^ 
which  directs  it  thither) ;  but  all  our  claim  is  by  a  right  of 
promise  and   voluntary  donation:  so   that   that   which,  in 
other  mere  natural  creatures,  is  called  the  term  or  scope,  is, 
in  reasonable  creatures,  the  promise  or  reward  of  their  woit- 
ing.     "  Fear  not,  Abraham ;  I  am  thy  exceeding  great  re- 
ward/*    So  then  we  have  here  our  good,  which  is  God,— to 
be  communicated  unto  us,  not  in  the  manner  of  a  necessary 
and  natural  debt,  but  of  a  voluntary  and  supernatural  re- 
ward.   Secondly,    We  have  our  working  required,  as  the 
means  to  lead  us,  in  a  straight  line,  unto  the  fruition  of  that 
good.     And  inasmuch  as  man's  will,    being  mutable,  may 
carry  him  unto  several  operations  of  different  kinds, — we 
have.  Thirdly,  A  rule  or  law,  to  moderate  the  kind  and  man- 
ner of  our  working,  whereby  we  reach  unto  our  desired  good : 
which  rule  when  it  altereth,  as  in  the  new  covenant  of  grace 
it  doth, — the  quality  of  that  work,  whereby  we  reach  unto 
our  desired  good,  doth  alter  likewise.     Now,  Fourthly,  We 
must  farther  observe.  That  between  our  working,  which  is 
the  motion  towards  our  good, — and  our  fruition,  or  resting 
in  it|-^there  is  a  distance  or  succession  of  time.     So  that 
while  we  are  in  our  estate  of  working,  we  do  not  enjoy  God 
by  any  full  real  presence  or  possession,  but  only  by  a  right 
of  a  covenant  and  promise  ;  which  makes  the  apostle  say. 
That,  in  this  life,  "  we  live  by  faith,  and  not  by  sight.^' 
Now  promises  or  covenants  require  to  have  annexed  unto 
them  evidence  and  certainty,  so  far  as  may  secure  the  party 
that  relies  upon  them ;  which,  in  human  contracts,  is  done 
by  giving  our  words  and  setting-to  our  seals  for  confirma- 
tion.    And  now.  Lastly,  Inasmuch  as  that  duty,  on  condi- 
tion whereof  God  maketh  this  promise  of  himself  unto  us,  is 


HOLY    SACRAMENT.  7 

liie  work  of  the  whole  man, — the  cfideiice  aud  confirmaiioo 
of  the  proBiise  is,  by  God,  made  unto  the  whole  man  like- 
viae,  and  to  each  faculty  of  man:  which  it  pleaaeth  him  in 
mercy  the  rather  to  do,  because  of  that  dependence  of  oor 
soub  on  the  inferior  and  subordinate  powers,  and  of  that 
Beceaaary  coanexion  which  there  is  between  the  inward 
reason  and  the  outward  senses.  God  then  (pre-supposing 
erer  the  performance  of  conditions  on  our  part)  doth  secure 
his  chnicli,  and  give  evidence  for  the  discharge  of  his  co? e- 
Baot  and  promise, — First,  To  the  soul  alone  by  the  testimony 
of  his  Spirit,  whkh  is  both  the  seal  and  the  witness  of  God^s 
coTeoant ;  and,  Secondly,  Both  to  the  soul  and  to  the  sensea 
by  thai  double  bond,  his  Word  written  or  preached,  and  his 
seal  visibly  exhibited  to  the  eye  and  taste,  but  especially 
unto  the  taste,  in  which  objects  are,  more  really  and  with 
less  fallibility,  united  to  the  faculty,  in  which  there  appear- 
eth  a  more  exquisite  fruition  of  delight  in  these  good  things 
which  are  pleasing:  and.  Lastly,  In  which  the  mystical 
anion  of  the  church  to  its  head,  unto  the  making  up  of  one 
body,  is  more  naturally  expressed.  And  these  seals,  annexed 
unto  the  Word  or  patent  of  God's  promise,  have  been  ever 
{mspoaed  unto  the  church  in  all  its  estates,  and  are  nothing 
else  but  that  which  we  call  *'  a  sacrament."*  So  that  as  the 
testimony  of  the  Spirit  is  an  invisible  seal,  and  earnest  to 
the  soul;  so  is  the  sacrament  a  visible  seal,  and  earnest  to 
the  sense:  both,  after  a  several  manner,  ratifying  and  con- 
firming the  infallible  expectation  of  that  future  reward,  which 
as  well  the  senses  as  the  soul  shall,  in  God^s  presence, 
really  enjoy,  after  they  have  fulfilled  the  service  which  God 
reqoireth. 

CHAPTER  II. 

S^crameidi  are  earnest i  and  ihadamt  of  our  expected  glortf^ 

made  ymto  the  sensee. 

Thb  promises  and  Word  of  grace  with  the  Sacraments,  arc 
all  but  as  so  many  sealed  deeds,  to  make  over,  unto  all 
successions  of  the  church, — so  long  as  they  continue 
legitimate  children,  and  observe  the  laws  on  their  part  re- 
quired,— an  infallible  claim  and  title  unto  that  good  which 


8  MEDITATIONS    ON    TUJl 

is  not  yet  revealed, — unto  that  inheritance  which  is  as  yet 
laid  up  unto  that  life,  which  is  hid  with  God,  and  was  never 
yet  fully  opened  or  let  shine  upon  the  earth.  Even  in  Para^ 
dise  there  was  a  Sacrament :  a  tree  of  life  indeed  it  was,  but 
there  was  but  one.  Whereas  Adam  was  to  eat  of  all  the 
fruits  in  the  garden,  he  was  there  but  to  taste  sometimes  of 
life  ;  it  was  not  to  be  his  perpetual  and  only  food.  We  read 
of  '  a  tree  of  life*  in  the  beginning  of  the  Bible,  and  of  '  a 
tree  of  life'  in  the  end  too  :  that  was  in  Adam's  paradise  on 
earth;  this,  in  St.  John'^s  paradise  in  Heaven :  but  that  did 
bear  but  the  first-fruits  of  life,  the  earnest  of  an  after  fulness ; 
this,  bare  life  in  abundance;  for  it  bare  twelve  manner  of 
fruits,  and  that  every  month;  which  shows  both  the  com- 
pleteness and  eternity  of  that  glory  which  we  expect.  And 
as  the  tree  of  paradise  was  but  a  Sacrament  of  life  in  Hea- 
ven, so  paradise  itself  was  but  a  Sacrament  of  Heaven.  Cer- 
tainly, Adam  was  placed  amongst  the  dark  and  shady  trees 
of  the  garden,  that  he  might,  in  an  emblem,  acknowledge 
that  he  was  as  yet  but  in  the  shadow  of  life,  the  substance 
whereof  he  was  elsewhere  to  receive.  Even  when  the  church 
was  pure,  it  was  not  perfect:  it  had  an  age  of  infancy,  when 
it  had  a  state  of  innocence.  Glory  was  not  communicated 
unto  Adam  himself,  without  the  veil  of  a  Sacrament :  the 
light  of  God  did  not  shine  on  paradise  with  a  spreading  and 
immediate  ray :  even  there  it  was  mixed  with  shadows,  and 
represented  only  in  a  sacramental  reflex,  not  in  its  own 
direct  and  proper  brightness.  The  Israelites  in  the  wilder- 
ness had  light  indeed,  but  it  was  in  a  cloud  ;  and  they  had 
the  presence  of  God  in  the  Ark,  but  it  was  under  several 
coverings ;  and  they  had  the  light  of  God  shining  on  the 
face  of  Moses,  but  it  was  under  the  veil ;  and  Moses  himself 
did  see  God,  but  it  was  in  a  cloud :  so  incapable  is  the 
church,  while  encompassed  with  a  body  of  sin,  to  see  the 
lustre  of  that  glory  which  is  expected.  Certainly  as  the 
Son  of  God  did  admirably  humble  himself,  in  his  hyposta* 
tical  union,  unto  a  visible  flesh, — so  doth  he  still,  with  equal 
wonder  and  lowliness,  humble  himself,  in  a  sacramental 
union,  unto  visible  elements.  Strange  it  is,  that  that  mercy 
which  is  so  wonderful,  that  the  angels  desire  to  look  into  it, — 

•  1  Pet.  I.  12 


HOLY    SACRAMKNT.  9 

SO  oDCOneeiTable,    as   that  it    hath    not  entered   into    the 
thoaght  of  man  ;  of  such  height,  and  length,  and  breadth, 
and  depth,  as  passeth  knowledge, — should  yet  be  made  the 
object  of  oar  lowest  faculties :  That  that  which  is  hid  from 
the  wise  and  prudent  in  man's  little  world,  his  mind  and 
gpint, — should  be  revealed  unto  the  babes,  his  senses.     It 
were  almost  a  contradiction  in  any  thing,  save  God's  mercy, 
to  be  so  deep,  as  that  no  thought  can  fathom  it,  and  yet 
so  obrioos,  that  each  eye  may  see  it:  ^'  Handle  me  and  see **; 
for  a  spiritual  substance  hath  not  flesh,'*  was  sometimes  tlie 
argument  of  Christ :  and  yet  "  handle  and  see.  take  and  eat, 
for  a  spiritual  grace  is  conveyed  by  flesh, '^  is  the  sacrament 
of  Christ.     So  humble  is  his  mercy,  that,  since  we  cannot 
raise  our  understandings   to  the   comprehension  of  divine 
mysteries,  he  will  bring  down  and  submit  those  mysteries 
to  the  apprehension  of  our  senses.     Hereafter  our  bodies 
shall  be  over-clothed  with  a  spiritual  glory,  by  a  real  union 
unto  Christ  in  his  kingdom :  mean  time,  that  spiritual  glory 
which  we  groan  after  %  is  here  over-clothed   with  weak  and 
visible  elements,  by  a  sacramental  union  at  his  table.    Then 
shall  sense  be  exalted,  and  made  a  fit  subject  of  glory;  here 
u  glory  bumbled,  and  made  a  fit  object  of  sense:  "  Then 
shall  we  see  as  we  are  seen,  face  to  face ;  here  we  see  but 
as  in  a  glass  darkly  '* ;"  in  the  glass  of  the  creature, — in  the 
glass  of  the  word, — in  the  glass  of  the  sacraments.     And 
surdy,  these  are  in  themselves  clear  and  bright  glasses ;  yet 
we  see  even  in  them  but  darkly,  in  regard  of  that  vapour  and 
steam  which  exhaleth  from  our  corrupt  nature,  when  we  use 
them:  and  even  on  these  doth  our  soul  look  through  other 
dark  glasses,  the  windows  of  sense.     But  yet,  at  the  best, 
they  are  but  glasses,  whose  properties  are  to  present  no- 
thing but  the  pattern,  the  shadow,  the  type  of  those  things 
which  are,  in  their  substance,  quite  behind  us,  and  therefore 
out  of  sight.  So  then,  in  general,  the  nature  of  a  sacrament 
is  to  be  the  representative  of  a  substance,  —  the  sign  of  a 
covenant, — the  seal  of  a  purchase, — the  figure  of  a  body, 
— the  witness  of  our  faith, — the  earnest  of  our  hope,~the 
presence  of  things  distant, — the  sight  of  things  absent, — the 
taste  of  things  unconceivable,— and  the  knowledge  of  things 
that  are  past  knowledge. 

^  Luke  xsiv.  3:1.  •  2  Cur.  t.  2,  4.  I  Cot.  iv.  24.        ••  I  Cot.  xiii.  12. 


10  MKDlTA'flONS    ON     Tilt 


CHAPTER  111. 

Inferettcts  of  practice  from  the  former  observations. 

Here  then  we  see,  first,  the  different  state  and  disposition 
of  the  church  here  in  a  state  of  corruption ;  and,  therefore, 
in  want  of  water  in  baptism  to  wash  it :  in  a  state  of  in- 
fancy ;  and,  therefore,  in  want  of  milk  in  the  Word  to  nou- 
rish it:  in  a  state  of  weakness ;  and,  therefore,  in  want  of 
bread,  the  body  of  Christ,  to  strengthen  it :  in  a  state  of 
sorrow;  and,  therefore,  in  want  of  wine,  the  blood  of  Christ, 
to  comfort  it.  Thus  the  church  while  it  is  a  child,  it  speaks 
as  a  child,  it  understands  as  a  child,  it  feeds  as  a  child, 
here  a  little  and  there  a  little ;  one  day  in  the  week,  one 
hour  in  the  day,  it  is  kept  fasting  and  hungry.  But  when 
it  is  grown  from  strength  to  strength,  unto  a  perfect  age, 
and  unto  the  fulness  of  the  stature  of  Christ ;  then  it  shall 
he  satisfied  with  fatness,  and  drink  its  full  of  those  rivers  of 
pleasures,  which  make  glad  the  city  of  God.  It  shall  keep 
an  eternal  sabbath,  a  continued  festival :  the  supper  of  the 
Lamb  shall  be  without  end,  or  satiety:  '*  so  long  as  the  bride- 
groom IS  with  them,^  (which  shall  be  for  ever)  "  they  can- 
not fast.^ 

Secondly,  We  see  here,  nor  see  only,  but  even  taste  and 
touch,  how  gracious  the  Lord  is,  in  that  he  is  pleased  even 
to  unrobe*  his  graces  of  their  natural  lustre,  to  overshadow 
his  promises;  and,  as  it  were,  to  obscure  his  glory,  that 
they  might  be  made  proportioned  to  our  dull  and  earthly 
senses ;  to  lock  up  so  rich  mysteries,  as  lie  hidden  in  the 
sacraments,  in  a  bason  of  water,  or  a  morsel  of  bread.  When 
be  was  invisible,  by  reason  of  that  infinite  distance  between 
the  divine  nature  and  ours,  he  made  himself  to  be  seen  in 
the  fiesh  :  and  now  that  his  very  flesh  is  to  us  again  invi- 
sible, by  reason  of  that  vast  distance  between  his  place  and 
ours, — ^he  hath  made  even  it,  in  a  mystical  sense,  to  be  seen 
and  tasted  in  the  sacrament.  Oh  then,  since  God  doth  thus 
far  humble  himself  and  his  graces,   even  unto  our  senses. 


let  oot  uh,  by  au  odious  ingratitude,  bumble  tbeui  yet  lower, 
even  under  our  feet.  Lei  us  not  trample  on  the  blood  of  tbc 
covenant,  by  taking  it  into  a  noisome  sink,  into  a  dirty  and 
earthy  heart  He  that  eats  Christ  in  the  sacrament  with  a 
fool  mouth,  and  receives  him  into  an  uncleansed  and  sinful 
soul,— doth  all  one  as  if  he  should  sop  the  bread  he  eats,  in 
dirt, — or  lay  up  his  richest  treasures  in  a  siuk. 

Thirdly,  We  learn,  how  we  should  employ  all  our  senses. 
Not  only  as  brute  beasts  do,  to  fabten  them  on  tbc  earth, 
but  to  lift  them  unto  a  more  heavenly  use,  since  God  hatli 
made  even  them  the  organs  and  instruments  of  our  Hpiritual 
nourishment.  Mix  ever  with  the  natural,  a  heavenly  use 
of  thy  senses.  Whatsoever  thou  seest,  behold  in  it  his 
wonder ;  whatsoever  thou  hearest,  hear  in  it  his  wisdom ; 
whatsoever  thou  tastest,  taste  in  it  the  sweetness,  as  well  of 
his  love,  as  of  the  creature.  If  Christ  will  not  dwell  in  a 
foal  house,  he  will  certainly  not  enter  at  a  foul  door.  Let 
not  tfaoae  teeth  that  eat  the  bread  of  angeU,  grind  tlie  face 
of  the  poor;  let  not  the  mouth  which  doth  drink  the  blood 
of  Christ,  thirst  after  the  blood  of  his  neighbour;  let  not 
that  hand  which  is  reached  out  to  receive  Christ  in  the  sacra- 
ment, be  stretched  out  to  injure  him  in  his  members;  let 
not  those  eyes  which  look  on  Christ,  be  gazing  after  vanity  ; 
certainly,  if  he  will  not  be  one  in  the  same  body  with  a 
harlot*,  neither  will  he  be  seen  with  the  same  eyes,  lie  is 
really  in  the  heaven  of  the  greater  world  ;  and  he  will  be  no- 
where eUe  sacramentally,  but  in  the  heavenly  parts  of  man, 
the  lesser. 

Lastly,  We  see  here  what  manner  of  conversation  wc 
have :  The  church  on  earth  hath  but  the  earnests  of  glory, 
the  earnest  of  the  Spirit,  and  the  earnest  of  the  sacrament ; 
that  witnessing^,  this  signifying;  both  confirming;  and  scal- 
ing our  adoption  *.  But  we  know  not  what  we  shall  be  **;  our 
life  is  yet  hid  *,  and  our  inheritance  is  laid  up  for  us  ''.  A 
prince,  that  is  haply  bred  up  in  a  great  distance  from  his 
future  kingdom  in  another  realm,  and  that  amongst  enemies 
where  he  suffers  one  while  a  danger,  another  a  disgrace, 
loaded  with  dangers  and  discontents, —  though,  by  the 
assurance  of  blood,  by  the  warrant  of  bin  Father^s  own  hand 

•  1  Cor.  fj.   15.  '  Rom.  viii.  Iti.  R  Horn.   i\.  11.     K^)hc^.  iv.  .iO. 

Ruai.hr.  11«  ^1  John  iii.  2.  •  Cot.  lit.  .1.  k  i  |*cc.  i.  4. 


12  MEDITATIONS    ON    THE 

and  seal,  he  may  be  confirmed  in  the  evident  right  of  his 
succession, — can  hardly  yet  so  much  as  imagine  the  honour 
he  shall  enjoy,  nor  any  more  see  the  gold  and  lustre  of  his 
crown  in  the  print  of  the  wax  that  confirms  it,  than  a  man 
that  never  saw  the  sun,  can  conceive  that  brightness  which 
dwelleth  in  it,  by  its  picture  drawn  in  some  dark  colours. 
**  We  are  a  royal  people  *;  heirs,  yea  coheirs  with  Christ'";" 
but  we  are  in  a  far  country,  '*  and  absent  from  the  Lord  °  ;'' 
in  houses  ruinous  and  *  made  of  clay/  in  a  '  region  of 
darkness/  in  a  '  shadow  of  death,^  in  a  *  valley  of  tears.** 
Though  compassed  in  with  a  wall  of  fire,  yet  do  the  waves 
of  ungodly  men  break  in  upon  us :  though  shipped  in  a  safe 
ark,  the  temple  of  God,  yet  often  tossed  almost  unto  ship- 
wreck, and  ready,  with  Jonah,  to  be  swallowed  up  of  a  great 
Leviathan :  though  protected  with  a  guard  of  holy  apgels, 
which  pitch  their  tents  about  us,  so  that  the  enemy  without 
cannot  enter,  yet  enticed  often  out,  and  led  privily,  but 
voluntarily,  away  by  the  enchanting  lusts'*,  the  Dalilahs  of 
our  own  bosom.  The  kingdom  and  inheritance  we  expect, 
is  hid  from  usP;  and  we  know  no  more  of  it^  but  only  this, 
that  it  passeth  knowledge.  Only  the  assurance  of  it  is  con- 
firmed by  an  infallible  patent,  God's  own  promise,  and  that 
made  firm  by  a  seal,  coloured  with  that  blood,  and  stamped 
with  the  image  of  that  body,  which  was  the  price  that 
bought  it.  What  remains  then,  but  that  where  the  body  is, 
thither  the  eagles  fly ;  where  the  treasure  is,  there  the  heart  be 
also  ;  that  we  groan  after  the  revelation  of  the  sons  of  God, 
when  the  veil  of  our  mortality  shall  be  rent ;  the  mud  wall 
of  the  flesh  made  spiritual  and  transparent;  the  shadows  and 
resemblances  of  the  sacraments  abolished  ;  the  glass  of  the 
creature  removed  ;  the  riddle  of  our  salvation  unfolded ;  the 
vapours  of  corruption  dispelled  ;  the  patience  of  our  expec- 
tation rewarded ;  and  from  the  power  of  the  Spirit  within, 
and  the  presence  of  Christ  without,  shall  be  difiused  on  the 
whole  man  a  double  lustre  of  exceeding  abundant  glory  ? 
The  hope  and  assurance  of  this  is  it  which,  in  those  holy 
mysteries  of  Christ's  supper,  we  receive  ;  which  if  received 
without  dependence  and  relation  on  that  glory  which  they 

I  1  Fcter  ii. !'.  «  Rum.  viii.  17.  n  2  Cor.  v.  6.  <>  Jam.  i.  1 1. 

f  Eph.  iii.  *J, 


HOLY   SACRAMENT.  13 

foreshadow,  and  on  that  body  which  with  all  the  meritji  of 
it  they  obsignate,  doth  no  more  good  than  the  seal  of  a 
king,  without  any  grant  or  patent  whereunto  it  should  be 
joined;  in  which  there  is  no  profit  beyond  the  bare  wax, 
and  much  danger  in  trifiing  with  so  sacred  a  thing. 


CHAPTER  IV. 

WhoKt  SacramenU  derive  their  value  and  beings  namely,  from 

the  Author  thai  insiituted  them. 

But  why  are  not  the  instruments  more  glorious,  where 
the  efibcts  are  so  admirable?  Whence  is  it  that  there 
should  lie  so  much  power  in  the  narrow  room  of  so  small 
and  common  elements  ?  It  had  been  worth  the  creating  of 
a  new  creature,  to  be  made  the  pledge  of  a  new  covenant. 
The  first  fruits  are  of  the  same  nature  with  their  crop  ;  and 
earnest  usetb  to  be  paid  in  coin  of  the  same  quality  with 
the  whole  after-sum.  If,  then,  sacraments  are  the  earnests 
of  our  glory,  why  are  not  the  faithful,  instead  of  eating  a 
morsel  of  bread,  taken  up,  with  St  Paul,  into  the  third  Hea- 
rens  ?  Why  are  they  not,  instead  of  drinking  a  sip  of  wine, 
transformed  with  their  Saviour ;  and  have,  with  Stephen,  a 
vision  of  him  at  the  right  hand  of  the  Father  ?  How  discur- 
sive is  foolish  pride,  when  it  would  prescribe  unto  God ! 
Vain  man,  who  nndertakest  to  instruct  thy  Maker,  instead  of 
praising  him  ;  to  censure  his  benefits,  when  thou  shonldest 
enjoy  them ;  wilt  thou  not  receive  salvation  without  thine 
own  counsel  ?  or  art  thou  so  foolish  as  to  conceive  nothing 
precious  without  pomp?  And  to  judge  of  the  thing  con- 
veyed, by  the  value  and  quality  of  the  instrument  that  con- 
veys it  ?  Tell  me  then,  why  it  is,  that  water,  a  vulgar  ele* 
ment,  is  held  in  a  cistern  of  lead, — and  thy  wine,  a  more 
costly  liquor,  but  in  a  vessel  of  wood  ?  Tell  me  the  reason 
why  that  wax,  which  in  the  shop  haply  was  not  priced  at  a 
penny,  should,  by  cleaving  unto  a  small  parcel  of  parchment, 
be  valuable  unto  a  million  of  money  ?  Tell  me,  why  should 
that  clay  ^  which  while  it  lay  under  foot,  was  vile  and  (IihIio- 

«  J«»fan  ix.  6. 


14  MEDITATIONS    ON    THE 

noumble  dirt^ — when  it  was  applied  by  Christ  unto  the  eyes 
of  a  blind  man,  be  advanced  unto  the  condition  of  a  precious 
and  supernatural  salve  ?  Is  not,  even  in  works  of  art,  the 
skill  of  the  workman  more  eminent  in  the  narrowest  and  un- 
fittest  subjects  ?  Are  not  the  Iliads  of  Homer  more  admira- 
ble in  a  nutshell  than  in  a  volume '^?  Do  not  limners  set  the 
highest  value  on  their  smallest  dmughts  ?  And  is  there  not 
matter  of  admiration  and  astonishment  in  the  meanest  and 
most  vulgar  objects  ?  And  what  madness  is  it^  then,  by 
those  fMsoos  to  undervalue  fitith,  which  are  the  arguments 
to  confirm  it !  As  if  the  power  of  an  agent  were  not  there 
greatest,  where  the  subject  on  which  he  worketh,  doth  con- 
fer least ;  as  if  the  weakness  of  the.  element  *,  did  not  add 
onto  the  wonder  of  the  sacrament.  If  it  were  an  argument 
of  Christ's  miraculous  power,  to  feed  five  thousand  with  so 
few  loaves  ;  why  should  not  the  miracle  of  his  sacrament  be 
equal,  which  feeds  the  whole  church  with  so  slender  ele- 
ments ?  Certainly,  they  who  any  way  disesteem  the  seem- 
ing meanness  and  emptiness  of  the  sacrament,  entertaining 
but  low  and  vulgar  conceits  thereof, — stumble  at  the  same 
fitone  of  foolishness,  by  which  the  Cventiles  fell  from  their 
salvation.  But  wilt  thou  needs  know  both  the  reason  why 
we  use  no  other  sacraments,  and  why  these  carry  with  them 
«o  much  virtue  ?  One  answer  resolvea  both : — it  is  the  ma- 
jeaty  of  the  same  king  that  coins  bis  money,  and  that  values 
it :  he  that  iVames  a  private  mint,  or  imposeth  another  rate, 
is  in  both  equally  a  traitor;  in  the  former  by  stealing  the 
king^s  authority,  in  the  other  by  altering  it.  The  same  au- 
thor did  both  institute  the  sacrament  and  value  it ;  from  the 
same  power  did  it  r(  ceive  the  necessity  of  its  being,  and  the 
efficacy  of  its  working  \  In  covenants  or  conveyances,  the 
articles  and  instruments  may  be  haply  drawn  by  some  law- 
yer; but  the  confirmations  of  them  by  hand  and  seal,  are  or- 
dinarily performed  by  the  men  themselves  who  aie  interested 
in  them.  A  seci^etary  may  write  tlie  letter;  but  his  lord 
will  himself  subscribe  and  seal  it. 

Thus  the  patent  of  God's  covenant  hath  been  drawn  out, 
for  the  benefit  of  God's  church,  by  many  selected  and  in- 

r  SenuOf  Naturalium  Qusest.       *  August,  ep.  3. — Amlros,  Hexacn.  lib.  6.  c.  6. 

Chrysost.  Horn.  12.  ad  Pop.  Antioch. — TertuL  de  Baptis.  c.  2.  tc  contia  Marc. 

1.  5.  c.  5.         t  Vide  Amir  OS.  dc  Secrament.  Hb.  4.  cap.  4. 


HOLY    SACEAMENT.  15 

Bpmd  inatmments^  unto  whom  God  did  dictate  so  much  of 
fajs  viU  by  diTine  suggestion^  €i8  his  pletsure  was  to  acquaint 
and  edify  his  churoh  withaL  But  when  he  comes  to  confirm 
this  gift  I7  hand  and  seal,  behold  then  an  immediate  pre- 
sence of  his  own :  then  comes  Qod's**  own  finger^  that  is,  in 
the  piurase  of  scripinre,  his  spirit  to  write  as  a  witness  in  the 
sool:  and  then  doth  God  stretch  ont  his  own  hand,  and 
icach  unto  na  that  suppei  which  is  the  seal  to  obsignate 
•nto  the  senses,  the  infallible  truth  of  those  covenants,  and 
oar  cvid^it  i&terest  in  those  benefits^  which  were  before  pro- 
claimed in  the  patent  of  his  word.  The  apostle  '  delivered 
nothing  an  it  were  by  a  second  hand  to  the  Corinthians,  but 
what  he  had  fonaerly  received  from  the  Lord.  Divine 
dungs  are  unto  us  deposited  ^ ;  we  mast  first  be  receivers, 
befiore  deliverers* 


CHAPTER  V. 

/j^rrcBces  ofpractke/rom  the  Author  of  this  Sacretneni. 

HuRB  Iben  we  ae^  first,  both  the  absurdity  and  the  wick. 
of  a  will-wQrship ;  when  the  same  man  who  is  to  per* 
the  obedience,  shall  dare  to  appoint  the  laws,  implying 
1  pcsemptoiy  purpose  of  no  farther  observance,  than  may 
esasist  with  the  allowance  of  his  own  judgement :  whereas 
Iras  obechence '  must  be  grounded  on  the  majesty  of  that 
power  that  commands,  not  on  the  judgement  of  the  subject, 
or  beasfit  of  the  precept  imposed.  Divine  laws  require  obe* 
i,  not  so  niuch  from  the  quality  of  the  things  com- 
(though  they  be  ever  holy  and  good*),  as  from 
the  authority  of  him  that  institutes  them.  We  are  all  the 
servants  of  God;  and  servants*"  are  but  living  instruments, 
whose  property  it  is  to  be  governed  by  the  will  of  those,  ia 
whose  possession  they  are  ^    WilUworship,  and  services  of 

•  IfACth.  zii.  28.     Loke  xi.  20.  >  1  Cor.  xi.  23.  7  1  Tim.  i.  1 1.  and 

vi  2S.  ■  Vid.  TertuL  de  Poenitent.  c.  4.  &  j4ug.  de  Civit.  Dei.  1.  i.  c.  26.  & 

4e  GoMt.  ad  Uc  lib.  8.  c.  12.         •  Rmu.  7. 12.  k  jifist.  Polit.  Ubu  U-^Plw 

lardi  ^  Supcratitione.  ^  Accnr^ov  fUv  4<m  idvoif  ri  lwrrdTl9ty,  9qvX£p  U 

Ti  wtCiitHbtf.     CJb-yf .  in  Rom.  Horn.  2. 


16         •  ^  MEDITATIONS    ON    THE 

superstition,  well  they  may  flatter  God,  they  do  not  please 
him.  He  that  requires  us  to  deny  ourselves  in  his  service, 
doth  therein  teach  us,  that  his  commands  stand  rather  in 
fear  than  in  need  of  us ;  in  fear  of  our  boldness,  lest  we 
abuse  them ;  not  in  need  of  our  judgements,  to  polish  or  alter 
them.  The  conquest  of  an  enemy  against  the  prescript  of 
his  general,  cost  a  Roman  gentleman  his  life  ^,  though  his 
own  father  were  the  judge.  The  killing  of  a  lion  contrary  to 
the  established  laws  of  the  king^s  hunting, — though  it  were 
only  to  rescue  the  king  himself,  whose  life  was  set  upon, — 
cost  a  poor  Persian  the  loss  of  his  head  *.  The  overwise  in- 
dustry of  the  architect,  in  bringing,  not  the  same,  but  a  fitter 
piece  of  timber  than  he  was  commanded,  to  the  Roman  con- 
sul, was  rewarded  with  nothing  but  the  bundle  of  rods  ^  So 
jealous  and  displeased  are  even  men  themselves  >,  to  have 
their  own  laws  undervalued  by  the  private  judgements  of 
those,  who  rather  interpret  than  obey  them.  And  therefore 
even  those  men  who  erected  the  fabricks  of  superstition  and 
wilUworship,  have  yet  ever  endeavoured  to  derive  the  origi- 
nal of  them  on  some  divine  revelations  *".  And  that  great 
Roman  captain  Scipio,  ever  before  the  undertaking  of  any 
business,  was  wont  first  to  enter  the  Capitol,  and  pretend  a 
consultation  with  the  gods,  touching  their  allowance  of  his 
intended  designs,  grounding  all  his  attempts  and  governing 
all  his  actions  by  the  unerring  judgement  of  their  deities. 
And  generally  in  all  Uie  Roman  sacrifices,  the  minister  or 
servant'  was  to  attend  a  command,  before  he  was  to  strike 
the  beast  that  was  offered.  Horrible  then,  and  more  than 
heathenish,  is  the  impiety  of  those,  who  mixing  human  in- 
ventions and  ceremonies  of  their  own  unto  the  substance  of 
these  sacred  mysteries,  and  imposing  them  as  divine  duties 
with  a  necessity  of  absolute  obedience, — do,  by  that  means, 
wrench  Christ's  own  divine  prerogative  out  of  his  own  hands, 
and  make  themselves,  shall  I  say,  confounders  and  joint  au- 
thors of  his  sacraments ;  nay,  rather,  indeed,  the  destroyers 
of  them : — since  as  he  that  receives  otherwise  than  Christ 
requires,  receives  not  Christ,  but  rather  damnation  '^ ;  so  he 


d  Liv,  lib.  8.  •  hHiion.  dc  Reg.  Pert.  lib.  1.  ^  A,  GelL  1.  I.  c.  13. 

■  Cyprian,  cont.  Demetiianutn.  ^  Numa,  apud  Li  v.  lib.  1.  ^  Semper 

agitne  rogat :  ncc  nUi  Justus  agit.     Ovid.  Fast.  lib.  2.  ^  i  Cor.  zi. 


HOLY    SACRA  MKVT.  17 

that  gives  otberways  than  Christ  institutcc!,  d<>t!i  not  iiidec*! 
gi?e  Christ,  but  an  idol  of  his  own  making. 

Secondly,  We  see  here^  with  how  great  re vereiu  e  we  <>iit;ht 
to  approach  God's  temple,  to  receive  these  deep  niy<tteri(.>4  of 
tal\-ation,  which  it  pleased  Christ  in  his  own  person  to  in<>ti- 
tute,  and  with  his  own  presence  to  exhibit  unto  the  church. 
Was  a  beast  slain  for  touching  the  mount ;  and  bhall  not  a 
man  of  beastly  and  vile  affections  be  punished  for  touching; 
that  table  where  the  Liord  is  present  r  Was  Muses '  to  put 
off  his  shoes  at  that  bush  which  represented  God^'n  power; 
and  most  not  we  shake  off  our  earthly  and  cornipt  desires  at 
those  mysteries  which  represent  his  mercy?  Were  Nadab 
and  Abibu  destroyed  before  the  I^rd,  for  offerinir  ntrange 
fire  at  his  altar;  and  shall  we  plead  immunity,  if  ue  present 
strange  souls  and  a  false  faith  at  his  table  ^  Was  Adam 
thrust  out  of  paradise  for  his  sin  in  eating  of  the  tree  of 
knowledge;  and  shall  we  escape,  if  we  sin  in  eatini^  of  the 
bread  of  life  ?  Even  unto  the  institutions  of  mortal  men, 
though  often  in  their  substance  needless,  in  their  obfiervance 
difficult,  and  in  their  end  not  much  beneficial,  so  long  an 
they  keep  within  the  compass  of  indifferent  things, — there  i* 
required,  not  only  our  obedience,  but  our  reverence.  Hie 
Word  of  God,  though  delivered  unto  us  in  earthen  vessels, 
by  men  of  like  weak  and  frail  affections  with  ourselves ;  yet, 
because  of  that  native  preciousness  which  resides  in  it,  and 
of  that  derived  glory  which  it  brincrs  from  the  spirit  that  re- 
vealed it,  is  so  far  to  be  honoured,  as  that  the  vessels  that 
bring  it,  are  to  be  had  in  high  e^^timation,  even  for  their 
work^s  sake.  But  the  sacraments  are  not  cither  of  human 
authority,  as  are  positive  laws  ;  nor  of  Divine  inspiration  unto 
holy  men,  as  were  the  Scriptures  :  but  they  are  by  so  much 
the  more  the  immediate  effects  of  Divine  power,  by  how 
much  they  are  instituted  without  the  least  concurrence  of 
any  other  instrument ;  being  reached  out  first  unto  the 
church  of  God  by  that  immaculate  and  precious  hand,  which 
was  itself  presently  stretched  forth  on  the  cross,  to  embrace 
the  weary  and  heavy  laden.  Let  us  not,  then,  venture  to  re- 
ceive so  sacred  things  with  unwashed  hands,  as  matters  of 
mere  custom,  fashion,  or  formality.  Uut  let  us  look  unlo 
that  high  authority  tliat  ordained  them,  on  that  holy  mouth 

Heb.  xii.2U. 
VOL.    111.  (- 


18  MEDITATIONS    ON    THE 

that  blessed  them,  on  that  arm  of  mercy  that  exhibits  them  ; 
being  ever  assured,  that  as  Christ  hath  one  hand  of  bounty 
and  redemption,  which  reacheth  forth  life  to  the  worthy  re- 
ceiver,— so  hath  he  another  of  justice  and  power,  ready  to 
avenge  the  injuries  and  contempt,  that  shall  be  done  to  his 
own  holy  institution. 

Thirdly,  We  see  here  the  honourable  condition  of  the 
faithful,  in  that  they  not  only  receive  Christ,  and  all  the  be- 
nefits of  his  merits  and  actions, — but  all  this  they  receive 
from  his  own  hands.  For  we  may  not  think,  that  the  actions 
of  Christ,  in  looking  up,  and  blessing,  and  breaking,  and  giv- 
ing, were  merely  temporary,  local,  or  confined  actions,  ter- 
minated only  to  the  present  company  that  were  then  with 
him :  certainly  as  the  apostles  were  then  the  representative 
church, — so  was  that  a  representative  action,  the  virtue  and 
effect  whereof  descends  and  passeth  through  all  successions 
of  the  church.  The  arm  of  the  Lord  is  not  shortened,  or 
any  way  shrunk,  that  it  cannot  still  exhibit  what  then  it  did. 
If  he  can  so  lengthen  the  arm  of  faith  in  us,  as  to  reach  as 
far  as  Heaven  to  embrace  him, — he  can  as  well  stretch  out 
his  own  arm  of  mercy  from  Heaven,  to  present  that  unto  us, 
which  he  did  unto  his  disciples.  It  was  an  admirable  and 
unexpected  honour  that  was  shown  to  Mordecai"*,  when 
the  royal  crown  and  the  king's  own  apparel  was  put  upon 
him,  though  by  the  service  of  wicked  Haman :  but  Christ  ^ 
doth  not  only  bestow  on  us  his  kingdom  in  the  sacrament, 
which  seals  unto  us  our  inheritance  with  him ;  nor  doth  only 
invest  us  with  his  own  meritorious  purple  robes,  his  red 
garments  from  Bozra,  the  garments  of  innocency  and  of 
unity,  but  doth  all  this  with  his  own  immediate  hand :  so 
that  our  honour  must  needs  be  so  much  greater  than  was 
Mordecai's,  by  how  much  the  robes  of  Christ  are  more  royal 
than  the  Persian  king^s,  and  his  person  more  sacred  than  was 
wicked  Haman^s. 

a  Estbfr  vi.  10.  >  1  Pet.  ii.  9.  Rom.  viii.  17. 


HOLY    SACIiAUKNT.  19 


CHAPTER  VI. 

0/  Ike  circumsiances  of  the  inttitiition,  vu*ueln^  ihr  lime 

and  place. 

A9CD  as  the  author,  so  tiie  circumstanceii  of  the  iofttitu* 
tioD,  do  not  a  little  add  unto  the  excellency  of  this  sacra- 
ment First,  For  the  circumstance  of  time:  it  was  the  same 
night  ^  wherein  he  was  betrayed:  in  the  evening,  and  after 
supper.  /«  the  eveniftg,  or  night*  a  time  fit  to  prefi;:ure  a 
passion  and  eclipse, — bis  especially  who  was  the  Sun  of  i  ighte- 
OQsness,  and  the  light  of  the  world  ;  a  passion  >  th.it  brought 
darkness  on  the  very  fountain  of  light,  the  sun,  rvt-n  in  the 
mid-day.  In  the  evenings  to  note  that  now  the  fulnchs  of  time 
was  come,  wherein  Christ  was  to  accomplish  the  redemptioB 
of  the  world.  Im  the  evening,  or  twilight,  when  the  passover 
was  celebrated  "i.  Learn,  from  the  condition  of  the  time,  the 
natore  as  of  that  legal,  so,  in  some  sort,  of  this  evangelical 
sacrament ;  it  is  but  a  shadow  and  dark  representation  of 
that  light  which  shall  be  revealed.  It  bath  but  the  glim- 
merings and  faint  resemblances  of  that  mercy,  >vhich  re* 
deemed  us, — of  that  glory,  which  expecteth  us.  In  the  even* 
/sg,  at  the  eating  of  the  paschal  lamb;  to  note  that  Christ's 
active  obedience'  to  the  commands  of  the  law,  went  toge- 
ther with  his  passive  obedience  to  the  curse  and  penalty  of 
the  law.  He  Grst  celebrated  the  passover,  that  therein  he 
might  testify  his  performance  of  the  law ;  and  then  he  in- 
stituted his  own  supper,  that  therein  he  might  prefigure  his 
suffering  of  the  law.  In  the  evening  after  the  passover,  to 
signify  the  abolishing  both  of  the  evening  and  of  the  pass- 
over,  the  plucking  away  of  Moses'  veil,  of  all  those  dark  and 
misty  prefi^urations  of  that  light,  which  was  within  a  few 
days  to  rise  upon  the  wcrld.  He  would  first  celebrate  the 
passover,  and  there  nullify  it,  to  make  it  appear  unto  the 
world,  that  he  did  not  abrogate  that  holy  ordinance,  because 
he  oppugned  it,  but  because  he  fulfilled  it :  and  tiierefore  to 

•  1  Cor.  zi.  Mmnh.zzri.  30.        P  Chrytost,  in  M4|tli.  i&vi.        n  Rxod.  xii.tf. 
'  CfcryjotL  Tmh.  &.  Serm.  80.  de  proditione  Jute. — M  faeriAdam  tucccnii  om- 

VcterkTlMtmiiicntt.    jhig.  4e  Civ.  Dai,  1. 17.  c.  20. 

C  2 


20  .MEDITATJONS    ON    THF. 

the  substance  he  joins  the  shadow,  the  lamb  of  the  Jews  to 
the  Lamb  of  God,  the  true  sacrifice  to  that  which  was  typical ; 
that  the  brightness  of  the  one  might  abolish  and  swallow  up 
the  shadow  of  the  other*.  In  the  evening,  at  the  time  of  un- 
leavened bread ;  to  signify  that  we  also  (it  is  the  inference 
of  the  apostle^)  should  keep  our  feast,  not  with  the  unlea- 
vened bread  of  malice  or  of  wickedness,  but  with  the  un- 
leavened bread  of  sincerity  and  truth :  that  we  should  not 
venture  to  play  the  hucksters  with  so  divine  and  pure  mys- 
teries, by  adulterating  them  with  either  the  mixture  of  hu- 
man inventions  ",  or  with  the  mud  of  our  own  sinful  affec- 
tions. In  the  evening,  at  the  time  of  supper ;  to  note,  the 
most  willing  and  ready,  yea,  the  forward  and  greedy,  re- 
signing himself  into  the  hands  of  bloody  and  cruel  men  ;  to 
signify,  that  unto  him  it  was  meat  and  drink,  not  only  to  do 
but  to  suffer,  his  Father's  will.  In  the  evening '^  of  that  same 
night  wherein  he  was  betrayed ;  to  give  first  a  warrant  unto 
his  church,  of  his  approaching  passion ;  which  though  so 
intolerable  for  the  quality  and  burden  of  it,  that  it  could  not 
but  amaze  his  humanity,  and  draw  from  him  '  that  natural 
and  importunate  expression  of  the  desire  he  had  to  decline 
it, — yet  in  their  elements  did  he  ascertain  the  church,  that  as 
he  came  to  drink  of  the  brook  in  the  way',  so  he  should  not 
shrink  from  drinking  the  very  bitterest  part  of  it. 

And  secondly.  In  the  night  wherein  he  was  betrayed:  to 
fore-arm  his  poor  disciples  with  comfort  against  the  present 
loss  of  him,  and  against  all  that  anguish  which  their  tender 
hearts  must  needs  suffer  at  the  sight  of  that  bloody  and 
savage  usage,  which  Judas  and  the  Jews  would  show  to- 
wards their  Master.  And,  therefore,  in  these  elements,  he 
acquaints  them  with  the  nature  and  quality  of  his  passion  : 
that  it  should  be  as  bread  to  strengthen,  and  as  wine  to 
comfort,  the  faint-hearted ;  to  confirm  the  knees  that  trem- 
ble, and  the  hands  that  hang  down. 

Thirdly,  It  was  the  night  wherein  he  was  betrayed;  to  let  us 
understand  that  these  words  were  the  words  of  a  dying 
manS  and  therefore  to  be  religiously  observed*^;  and  that 

0ciav  TB»y  xpmfxi&friav,      Chrytott,  *  1  Cor.  t.  7.  "2  Cor.  ii.  17. 

«  1  Cor.  xi.  7  Mmtth.  xxvi.  29  «  Psal.  ex.  •  Vid.  jhig,  de 

Unitite  Eccl.  cap.  11. — ChryscsL  in  1  Cor.  zi.        ^  ''Plerique  mortales  pottremm 
rorminerr  :"  Cimr  mpud  S^il,  in  Catil.— Vid.  Augutt,  Epist.  118.  prope  finem. 


HOLT    .5ACRAMe.Vr.  21 

ibis  ucraiueat  was  the  work  of  a  dyin^  man,  aiul  therefore 
ia  ill  natare  a  gift  or  legacy.  In  bin  lifetime,  he  gave  hu 
charch  his  Word  and  his  miracles ;  he  went  about  <ioing 
good;  bat  now,  in  his  passion,  he  bestowed  that  which 
added  weight  and  ralue  to  all  his  other  gifts,  himself.  Other 
men  use  to  bequeath  their  bodies  to  the  earth,  from  whence 
it  came :  but  Chrises  body  was  not  to  see  corruption  ';  and 
therefore  he  bequeathed  it  unto  the  church.  It  was  his 
body  by  his  hypostatical  and  real, — but  it  is  ours  by  a  mys- 
tical and  spiritual,  union.  Whatsoever  fulness  is  in  him,  of 
it  have  we  all  receivecl  ** ;  whatsoever  graces  and  merits  flow 
from  him  as  the  head,  they  trickle  down  as  far  as  the  skirts 
of  his  garment,  the  meanest  of  his  chosen.  The  pains  of  his 
wounds  were  his  *,  but  ours  is  the  benefit ;  the  sufferings  of 
his  death  were  his,  but  ours  is  the  mercy  ;  the  stripes  on  his 
back  were  his,  but  the  balm  that  issued  from  them,  ours ; 
the  thorns  on  his  head  were  his,  but  the  crown  is  ours  ;  the 
holes  in  his  hands  and  side  were  his,  but  the  blood  that  ran 
out,  was  ours ;  in  a  word,  the  price  was  his,  but  ttie  purchase 
ours.  The  com  is  not  ground,  nor  baked,  nor  broken  for 
itself;  the  grape  is  not  bruised  nor  pressed  for  itself:  these 
actions  rather  destroy  the  nature  of  the  elements  than  perfect 
them ;  but  all  these  violations  that  they  suffer,  are  for  the 
boiefit  of  man.  No  marvel  then,  if  the  angels  themselves 
stoop  and  gaze  upon  so  deep  a  mystery,  in  which  it  is  im- 
possible  to  decide  whether  is  greater, — the  wonder,  or  the 

mercy. 

If  we  look  unto  the  place  where  this  sacrament  was  cele- 
brated«  eren  there  also  shall  we  find  matter  of  meditation; 
for  we  may  not  think  that  two  evangelists  ^  would  be  so  ex- 
press and  punctual  in  describing  the  place,  if  there  were  not 
some  matter  of  consequence  to  be  observed  in  it. 

First,  then^  It  was  a  borrowed  room  ;  he  that  had  no  hole  ■ 
where  to  lay  his  head  in,  had  no  place  where  to  eat  the  pasa. 
over.  We  may  not  then  expect,  in  Christ's  new  supper,  any 
variety  of  rich  and  costly  dishes ;  as  his  kingdom  is  not,  so 

c  Acts  ii.  27.  ^  Joba  i.  16.  •  Scint  (Latio)  quud  ilU  in  cur|«>4c 

Chhsb  ▼olncra  noo  CMent  Chritti  vulncrm,  icJ  Utronis-     Aml'To%.  de  Sancto  t^- 
trooe  Senn.44.  '  Mmtih.  liv.  15.  Luke  xxii.  12.  f  Matih.  vni.  20. 

Tom.  5.  Scnn.  30. 


22  MEDITATIONS    ON    THE 

neither  is  his  supper,  of  this  world.  It  was  not  his  purpose 
to  make  our  worship  of  him  a  chargeable  service,  and  to  en- 
join us  such  a  table,  as  should  fix  our  thoughts  on  the  meats, 
rather  than  on  the  substance  which  they  resembled.  He 
knew  that  where  the  senses  are  overcharged,  faith  lies  un- 
exercised :  and  therefore  he  proportioned  his  supper  both  to 
the  quality  of  his  own  estate,  which  was  poor, — and  to  the 
condition  of  our  weakness,  apt  (as  the  cluirch  after  in  her 
Love-feasts  found ^)  to  be  rather  tempted  than  edified,  in  too 
much  variety  of  outward  meats.  It  was  likewise  an  upper 
room ;  to  note  the  dignity  and  divineness  of  this  sacrament, 
and  that  property  of  lifting  up  the  hearts,  which  it  should 
work  in  the  receivers  of  it.  Our  thoughts  and  afiections 
while  conversant  about  these  mysteries,  should  not  lie 
grovelling  on  the  earth,  but  should  be  raised  unto  high  and 
noble  contemplations  ^ 

And  this  particular  of  the  place  may  seem  to  have  been 
imitated  by  the  churches,  in  placing  Uie  Lord's  table,  and 
celebrating  the  Lord^s  supper  in  the  chancel,  or  upper  room 
of  the  temple :  besides,  it  was  a  spacious  and  great  room, 
and  BO  it  should  be  ;  for  it  was  a  great  supper,  the  supper  of 
a  king  ^.  The  disciples  were  then  the  type  and  representa- 
tive  of  the  whole  Catholic  church,  which  waa  now  by  them 
to  be  begotten  unto  God :  and  therefore,  the  chamber  must 
needs  be  a  resemblance  and  model  of  the  whole  world, 
throughout  which  the  sound  of  Christ's  name,  and  the 
memory  of  his  passion,  should,  in  his  supper,  be  celebrated 
until  the  end  of  all  things  ; — and  then  no  marvel,  if  it  were  a 
great  chamber. 

Lastly,  It  was  ready  spread,  fitted,  trimmed,  and  prepared. 
So  sacred  a  mystery  as  this  may  not  be  exhibited  in  an  un* 
fitted  or  unclean  place,  much  less  received  into  a  corrupt  and 
unprepared  soul.  The  body  of  Christ  was  never  to  see  cor- 
ruption ;  and  therefore  it  will  never  be  mixed  with  corruption. 
It  lay  first  in  a  clean  womb  ;  it  was  afterwards  buried  in  a 
virgin  sepulchre  ;  it  then  was  taken  into  the  brightest  hea* 
vens  ;  and  it  still  resides  in  molten  and  purified  hearts.  He 
that  had  the  purity  of  a  dove,  will  never  take  up  the  lodging 

^  Jttde  V.  12.        i  Sursum  cordm.  ^  Aug,  dc  Dono  Perseiver.— 1/t^ofi.  ad 

Hedib.  quaest.  2,-^Cypnan.  dc  Ont.  Dominica. — Cyrii.  Catech.  hijm.. 


UOLV    SACRA Mt N'T.  23 

of  a  crow.  Here  then  we  lee,  from  ibcse  circumstauces, 
with  what  rererence  and  preparation,  with  what  affection  and 
high  esteem,  we  should  receife  these  sacred  mysteries.  The 
gift  of  a  dying  friend,  though  of  contemptible  Tslue,  is  yet 
greatly  prized  for  the  memory  of  the  donor ;  for  though  the 
thing  itself  be  small,  yet  is  it  the  pledge  of  a  great  love '. 
The  words  of  a  dying  man,  though  formerly  vile  and  vain,  are, 
for  the  most  part,  serious  and  grave ;  how  much  more  pre- 
cious was  the  gift  of  Christ,  who  is  the  almoner  of  Almighty 
God,  and  whose  only  business  it  was  ^*  to  give  gifts  unto 
men";'"  how  much  more  sacred  were  his  last  words,  who, 
all  bis  lifetime,  "  spake  as  never  man  spake.*"  The  very  pre- 
sence of  a  dying  man  stamps  on  the  mind  an  affection  of 
fear  and  awe ;  much  more  should  the  words  and  gifts  of  him, 
who  was  dead  and  is  alive  again.  Certainly  he  hath  a  flinty 
soul,  whom  love  as  strong  as  death  ",  and  death  the  work  of 
that  love,  cannot  melt  into  a  sympathy  of  afft^ction. 

In  sum,  the  time  of  this  sacrament  was  a  time  of  passion  ; 
let  not  US  be  stupid : — It  was  a  time  of  passover ;  let  not  our 
sools  be  unsprinkled :— It  was  a  time  of  unleavened  bread ; 
let  not  oar  doctrine  of  it  be  adulterated  with  the  leaven  of 
heresy ;  nor  our  souls  in  receiving,  tainted  with  the  leaven 
of  malice : — It  was  the  time  of  betraying  Christ ;  let  not  our 
hands  again  play  the  Judas,  by  delivering  him  unto  Jewish 
and  sinful  souls,  which  will  crucify  again  unto  themselves 
'  the  Lord  of  glory  ;^  let  not  us  take  that  precious  blood  into 
our  hands,  rather  to  shed  it  than  to  drink  it ;  and,  by  re- 
ceiving the  body  of  Christ  unworthily,  make  it  as  the  sop  to 
Judas,  even  a  harbinger  to  provide  room  for  Satan. 

Again,  The  place  of  the  sacrament  was  a  high  room  ;  let 
not  our  souls  lie  sinking  in  a  dungeon  of  sin.  It  was  a  great 
room ;  let  not  our  souls  be  straitened  in  the  entertaining 
of  Christ.  It  was  a  trimmed  room ;  let  not  our  souls  be 
sluttish  and  unclean,  when  the  '  King  of  glory  should  enter 
in:'  but  as  the  author  of  those  mysteries  was  holy  by  a  ful- 
ness of  grace,  the  elements  holy  by  his  blessing,  the  time 
holy  by  his  ordination,  and  the  place  holy  by  his  presence,— 
so  let  us,  by  the  receiving  of  tliem,  be  transformed,  as  it 

<  Dcbetri  quippe  ouzimo  opcii  banc  qooque  vcnenittoneni,  ut  novissimum 
Kt,  mactofcmqiie  qui  ttattm  oooiecraiiilain,  1^  Pliti.  Piui.  Gicrig.  x.  &. 
£phe».  IT.  7,  8, 1 1.        •  Cmt.  TiiL 


24  MEDITATIONS    OX    THE 

were,  into  their  nature,  and  be  holy  by  that  union  unto 
Christ ;  of  which  they  are  as  well  the  instrumental  means 
whereby  it  is  increased,  as  the  seals  and  pledges  whereby  it 
is  confirmed. 


CHAP.  VII. 

Of  the  matter  of  t/ie  Lord's  supper^  bread  and  uine,  with  their 

analogy  unto  Christ, 

We  have  considered  the  author  or  efficient  of  this  sacra* 
raent,  and  those  circumstances  which  were  annexed  unto  its 
institution.  We  may  now  a  little  consider  the  essential  parts 
of  it :  and.  First,  The  elements  or  matter,  of  which  it  con- 
sistethy  consecrated  bread  and  wine.  It  neither  stood  with 
the  outward  poverty  of  Christ,  nor  with  the  benefit  of  the 
church,  to  institute  such  sumptuous  ^  and  gaudy  elements,  as 
might  possess  too  much  the  sense  of  the  beholder,  and  too 
little  resemble  the  quality  of  the  Saviour.  And  therefore 
he  chose  his  sacraments  rather  for  the  fitness,  than  the 
beauty  of  them ;  as  respecting  more  the  end,  than  the  splen- 
dour or  riches,  of  his  table ;  and  intended  rather  to  manifest 
his  divine  power  in  altering  poor  elements  unto  a  precious 
use,  than  to  exhibit  any  carnal  pomp,  in  such  delicious  fare, 
as  did  not  agree  with  the  spiritualness  of  his  kingdom. 
Though  he  be  contented,  out  of  tenderness  toward  our  weak- 
ness, to  stoop  unto  our  senses,  yet  he  will  not  cocker  them : 
as  in  his  real  and  natural  body,  so  in  his  representative,  the 
sacrament, — a  sensual  or  carnal  eye  sees  not  either  form  or 
beauty  I",  for  which  it  may  be  desired.  Pictures  ought  to  re- 
semble their  originals  ;  and  the  sacrament,  we  know,  is  the 
picture  or  type  of  him  who  was  a  man  of  sorrow  ^ ;  and  this 
picture  was  drawn,  when  the  day  of  God's  fierce  wrath  was 
upon  him ' :  and  can  we  expect  from  it  any  satisfaction  or 
pleasure  to  the  senses  ?  This  body  was  naked  on  the  cross ; 
it  were  incongruous  to  have  the  sacrament  of  it  pompous  on 
the  table.  As  it  was  the  will  of  the  Father,  which  Christ  both 
glorifies  and  admires,  to  reveal  unto  babes  what  he  hath  hid- 

*  Noil  ad,  clmburiM  impensis  ct  arte,  convivia  populi  invitantur.    Cyprian . 
P  liai.  liii.  2.  q  kai  liu.3.  r  Lam.  i.  12. 


HOLY    SACHAULSJ.  25 

deD  froiQ  tbe  wise  ;  so  is  it  here  his  wisdom  to  comuiuiiicatey 
bv  the  meanest  iustrumeDts,  what  he  hath  denied  UDto  tbe 
choicest  delicates,  to  feed  his  Daniels  rather  with  pulse,  than 
with  all  the  dainties  on  the  king  s  table.  And  if  we  obsenre 
it,  divine  miracles  take  ever  the  poorest  and  meanest  subjects 
to  manifest  themselves  on.  If  he  want  an  army  to  protect 
his  chorch,  flies  %  and  frogs*  and  caterpillars  *,  and  lamps, 
and  pitchers  ",  &c.  shall  be  the  strongest  soldiers  *  and  wea- 
pons he  nsetb  ;  the  lame  and  the  blind  ',  the  dumb  ',  and  the 
dead%  water  ^  and  clay  %  these  are  materials  for  his  power  **. — 
Even  where  thou  seebt  the  instruments  of  God  weakest, 
there  expect  and  admire  tbe  more  abundant  manifestation  of 
his  greatness  and  wisdom:  undervalue  not  the  bread  and 
wine  in  this  holy  Sacrament,  which  do  better  resemble  the 
benefits  of  Christ  crucified,  than' any  other  the  choicest  de- 
licates. 

"  Bread  a md  wine  r  the  element  is  double  to  increase  the 
comfort  of  the  faithful,  that  by  two  things  wherein  it  is  inw 
pomble  for  God  to  deceive,  we  might  have  strong  consola- 
tion who  hare  laid  hold  upon  him  *.  *'  The  dream  is  doubled," 
said  Joseph  ^  to  Pharaoh,  "  because  the  thing  is  certain  :*' 
and  surely  here  the  element  is  doubled  too,  that  the  grace 
may  be  the  more  certain.  No  marvel  then,  if  those  men  who 
deny  onto  the  people  the  certainty  of  grace,  deny  unto  them 
Ukewise  these  double  elements :  so  fit  is  it,  that  they  which 
preached  but  a  half-comfort,  should  administer  likewise  but 
a  half-sacrament. 

Secondly,  Bread  and  wine :  in  the  pasnover  there  was  blood 
shed,  but  there  was  none  drunken';  yea,  that  flesh  which 
was  eaten,  was  but  once  a-year.  They  who  had  all  in  types, 
bad  yet  their  types,  as  it  were,  imperfect.  In  the  fulness  of 
time  ^  came  Christ ;  and  with  or  in  Christ  came  the  fulness 
of  grace;  and  of  his  fulness  do  we  receive  in  the  gospel, 
which  the  Jews  only  expected  in  the  promise,  that  they  with* 
out  us  might  not  be  made  perfect  *.     "  These  things  have  I 

•  Uai.  Til.  IS.  ^  Exod.  viii.  6,  24.  «  Judges  ¥it.  20.  Joth.  %i.  4.  Judgct 

XT.  15.  «Joelii.  25.  y  John  v.  23.  Mitth.  xii.  10.  >Johnii.  I. 

•Mauh.  ix.25.  l>  M^tth.  lii.  22.  cJohnii.  7.  'Johnii.6.  •  Hcb. 
li.  18.  f^Gen.  xli.  32.  ff  Lxx  Mum  sanguinis  protiibci :  Kvangclium  prirct* 
jbc,  oc  bibxtur.  Cyjrr»  dc  Coena  Dom. — Vid.  AmhM,  Toro.  4.  lib.  dc  ii»  ^ui  inici> 
r,  c  9.         k  Gal.  iv.  4.  Col.  i.  l«i.         *  Hcb.  xi.  40. 


26  M£D1TATI0N8   ON    THE 

spoken/'  saith  Christ*',  "that  your  joy  might  be  full."  The 
fulness  of  our  sacrament,  notes  also  the  fulness  of  our  sal- 
vation, and  of  his  sacrifice  who  is  able  perfectly  to  save  those 
that  come  unto  God  by  him  ^ 

Thirdly,  Bread  and  wine :  common,  vulgar,  obvious  food ; 
wine  with  water  being  the  only  known  drink  with  them  in 
those  hot  countries.  Amongst  the  Jews,  a  lamb  was  to  be 
filain,  a  more  chargeable  and  costly  sacrament,  not  so  easy 
for  the  poor  to  procure :  and  therefore  in  the  offering  of 
purification™,  the  poor  were  dispensed  with;  and,  for  a 
lamb,  offered  a  pair  of  pigeons.  Christ  now  hath  broken  " 
down  that  partition  wall,  that  wall  of  enclosure  which  made 
the  church  as  a  garden  with  hedges  ^ — and  made  only  the 
rich,  the  people  of  the  Jews,  capable  of  God^s  covenants  and 
sacraments.  Now  that  God's  table  hath  crumbs  as  well  as 
flesh  P,  the  dogs  and  Gentiles  eat  of  it  too ;  the  poorest  in 
the  world  is  admitted  to  it,  even  as  the  poorest  that  are  to 
shift  for  bread,  though  they  are  not  able  to  provide  flesh. 
Then  the  church  was  a  fountain  sealed  up^  ;  but,  in  Christ, 
there  was  a  fountain,  opened  for  transgressions  and  for 
sins '. 

Fourthly,  Bread  andtaifte;  bread  to  strengthen,  and  wine  to 
comfort*.  All  temporal  benefits  are,  in  divine  dialect,  called 
"  bread  V  it  being  the  staff  of  life;  and  the  want  of  which, 
though  in  a  confluence  of  all  other  blessings,  causeth  famine 
in  a  land  *"•  See  here  the  abundant  sufficiency  of  Christ's 
passion:— it  is  the  universal  food  of  the  whole  church,  which 
sanctifieth  all  other  blessings  ;  without  which  they  have  no 
relish  nor  comfort  in  them.  Sin  and  the  corrupt  nature  of 
man  hath  a  venomous  quality  in  it  to  turn  all  other  good 
things  into  poison,  unless  corrected  by  this  antidote,  this 
*'  bread  of  life  '^*  that  came  down  from  Heaven.  And  well 
may  it  be  called  a  bread  of  life,  inasmuch  as  in  it  resides  a 
power  of  trans-elementation ;  that  whereas  other  nourish- 
ments do  themselves  turn  into  the  substance  of  the  receiver, 
— this,  quite  otherwise,  transforms  and  assimilates  the  soul 
unto  the  image  of  itself.     Whatsoever  faintness  we  are  in, 

k  John  XV.  U.  ^  Heb.  vii.  15.  ^  Levit.  xii.  8.  n  Ephes.  ii.  14. 

o  Cent.  ir.  12.  P  Matth.  xv.  27.  q  Cut.  iv.  12.  r  Zach.  xiii.  1. 

•  Psalm  civ.  19.  Matth.  zi.  6.  Gen.  zviii.  5,  8.         *  Lerit.  xxvi.  26.        «  Amos 
viii.  11.  >  John  vi.     Vita  Christu5,  rt  viu  panis. 


HOLT    SACaAMENT.  27 

if  we  hunger  after  Christ,  he  can  refresh  us :  whaUoeTer 

fears  oppress  as,  if,  like  men  oppressed  with  fear,  we  thirst 

sad  gasp  after  his  blood,  it  will  comfort  ut :  whatsoever 

weakness  either  our  sins  or  sufferings  hare  brought  us  to, 

the  staff  of  this  bread  will  support  us  :  whatsoever  sorrows 

of  mind,  or  coldness  of  affection  do  any  way  surprise  us, — 

this  wine,  or  rather  this  blood  (in  which  only  is  true  life  '), 

will,  with  great  efficacy,  quicken  us.     If  we  want  power, 

we  have  the  power  of  Christ's  cross ' ;  if  victory  \  we  have 

the  victory  of  his  cross  ;  if  triumph  ^  we  have  the  triumph 

of  his  cross ;  if  peace  *",  we  have  the  peace  of  his  cross ;  if 

wisdom  ^,  we  have  the  wisdom  of  his  cross.    Thus  is  Christ 

crucified  a  treasure  to  his  church,  full  of  all  sufficient  provi- 

iion  both  for  necessity  and  delight. 

Fifthly,  Bread  and  wine^  both  of  parts  homogeneal,  and 
alike ;  each  part  of  bread,  bread  ;  each  part  of  wine,  wine  ; 
no  crumb  in  the  one,  no  drop  in  the  other,  differing  from  the 
quality  of  the  whole.     O  the  admirable  nature  of  Christ's 
blood,  to  reduce  the  affections  and  the  whole  man  to  one 
uniform  and  spiritual  nature  with  itself !     Insomuch,  that 
when  we  shall  come  to  the  perfect  fruition  of  Christ's  glo- 
rious body  *,  our  very  bodies  likewise  shall  be  spiritual  bo- 
dies;   spiritual   in  a  uniformity   of  glory,   though   not  of 
nature   with  the  soul.      Sins,  commonly,    arc  jarring  and 
contentious^:  one  affection  struggles  in  the  same  soul  with 
another  for    mastery ;   ambition  fights  with   malice  ■,  and 
pride  with  covetousness ;  the  head  plots  against  the  heart, 
and  the  heart  swells  against  the  head;  reason  and  appetite, 
will  and  passion,  soul  and  body,  set  the  whole  frame  of  na- 
ture in  a  continual  combustion ;  like  an  unjointed  or  broken 
arm,  one  faculty  moves  contrary  to  the  government  or  attrac- 
tion of  another;  and  so   as,   in   a  confluence  of  contrary 
streams  and  winds,  the  soul  is  whirled  about  in  a  maze  of 
intestine  contentions.     But  when  once  we  become  conforma- 
ble unto  Christ's  death  **,  it  presently  makes  of  two  one,  and 
so  worketh  peace  ^ ;  it  slayeth  that  hatred  and  war  in  the 
members,  and  reduceth  all  unto  that  primitive  harmony,  unto 

7  Lrrit.  xvii.  11.  '1  Cor.  i.  24.  *  1  Cor.  xf.  ^  Col.  ii.  15. 

<  Col.  i.  30.        ^\  Cor.  i.  24.  Col.  ii.  3.        •  1  Cor.  xv.       '  Scclera  dissident. 
Seme€,  ff  Jmnies  ir.  1.  ^  Phil.  iii.  10.  ^  Ephcs.  ii.  15, 1ft. 


28  MEDITATIONS    ON    THE 

that  uniform  spiritualness,  which  changeth  us  all  into  the 
same  image  "  from  glory  to  glory  ^" 

Sixthly,  Bread  and  wine,  as  they  are  homogeneal,  so  are 
they  united  together,  and  wrought  out  of  divers  particular 
grains  and  grapes,  into  one  whole  lump  or  vessel ' :  and 
therefore  bread  and  blood,  even  amongst  the  heathen,  were 
used  for  emblems  of  leagues,  friendship,  and  marriage,  the 
greatest  of  all  unions.  See  the  wonderful  efficacy  of  Christ 
crucified  to  solder,  as  it  were,  and  joint  all  his  members 
into  one  body  by  love,  as  they  are  united  unto  him  by 
faith.  They,  are  built  up  as  living  stones^  through  him, 
who  is  the  chief  comer-stone,  elect  and  precious  unto  one 
temple  :  they  are  all  united  by  love,  by  the  bond  or  sinews 
of  peace  unto  him  who  is  the  head**,  and  transfuseth  through 
them  all  the  same  vital  nourishment :  they  are  all  the  flock 
of  Christ^  reduced  unto  one  fold,  by  that  one  chief  shep- 
herd of  their  souls,  who  came  to  gather  those  that  wan- 
dered either  from  him  in  life,  or  from  one  another  in  affec- 
tion. 

Lastly,  Bread  attd  wine  severed  and  asunder ;  that  to  be 
eaten,  this  to  be  drunken ;  that,  in  a  loaf, — this,  in  a  cup. 
It  is  not  the  blood  of  Christ  running  in  his  veins,  but  shed 
on  his  members,  that  doth  nourish  his  church.  Impious, 
therefore,  is  their  practice,  who  pour  Christ's  blood,  as  it 
were,  into  his  body  again ;  and  shut  up  his  wounds,  when 
they  deny  the  cup  unto  the  people,  under  pretence  that 
Christ's  body  by  being  received,  the  blood  by  way  of  conco- 
mitancy  is  received  together  with  it;  and  so  seal  up  that  pre- 
,  cious  fountain  which  he  had  opened,  and  make  a  monopoly 
of  Christ's  sacred  wounds ;  as  if  his  blood  had  been  shed 
only  for  the  priest,  and  not  as  well  for  the  people ;  or  as  if 
the  church  had  power  to  withhold  that  from  the  people  of 
Jesus,  which  himself  had  given  them. 

'  2  Cor.  iii.  18.  •  Vid.  Cyprian,  1.  1.  epi^t.  6. — Vid.  Gul,  Stuck,  in  Aiitiq. 

Convival.  ^  1  Pet.  ii.  5,  6.  n  Ephcs.  iv.  \Cu  1  Cor.  xii.  *  John  x. 

1  Pet.  V.  4. 


HOLY    NACKAAir.XT.  *29 


CHAPTER  Vni. 

Ftactieal  imfertmces  ftfum  the  materials  of  the  Ijonfs  Suf^r, 

Hbie  then  we  see.  First,  Inasmuch  as  these  elements  are 
so  necessary  and  beneficial  to  that  life  of  man,  with  what 
appetite  we  should  approach  these  holy  mysteries,  ereii  with 
hangry  and  thirsty  souls,  longing  for  the  sweetness  of  Christ 
crucified.     Wheresoever  God  hath  bestowed  a  vital  being, 
be  hath  also  afibrded  nourishment  to  sustain  it,  and  an  in- 
clination  and  attractive  faculty  in  the  subject  towards   its 
nourishment.     Even  the  new  born-babe*  by  the  impreitftion 
of  nature,  is  moved  to  use  the  breasts  before  he  knows  them. 
Now  us  which  were  dead  in  sins  ',  hath  Christ  quickened, 
and  hath   infused  into  us  a  vital  principle,  even  that  faith 
by  which  the  just  do  live ' ;  which  being   instilled  into  us, 
Christ  beginneth  to  be  formed  in  the  soul  %  and  the  whole 
man  to    be  made  conformable   unto  him**.     Then  are  the 
parts  organized  and  fitted  for  their  several  works  ;  there  is  an 
eye,  with  Stephen,  to  see  Christ ;  an  ear,  with    Mary,  to 
bear  him ;  a  mouth,  with  Peter,  to  confess  him ;  a  hand, 
with  Thoaias,  to  touch  him ;  an  arm,  with  Simeon,  to  em- 
brace him  ;  feet,  with  his  disciples,  to  follow  him  ;  a  heart 
lo  entertain  him,  and  bowels  of  aflfection  to  love  him.     All 
the  members  are  *  weapons  of  righteousness*;'  and  thus  is 
the  '  new  man*','  the  '  new  creature*'  perfected.     Now  ho 
that  left  not  himself  amongst  the  HeaUien  without  a  wittleH8^ 
but  filled  even  their  hearts  with  food  and  gladness, — hath 
not,  certainly,  left  his  own  chosen  without  nourishment  *, 
such  as  may  preserve  them  in  that  estate  which  he  hath  thus* 
framed  them  unto.     As  therefore  new  infemts  are  fed  with 
tbe  same  nourishment  and  substance  of  which  they  consint ; 
so  the  same  Christ,  crucified,  is  as  the  cause  and  matter  of 
oar  new  birth,  so  the  food  which  sustaineth  and  preservetli 

fEpbcs.u.1.        •  Hab.  ii.  4.  Gd.  ii.  20.  •Gal.  iv.  19.         b  Pbil.  lii.  10. 

<Rom.ri.  19.  '  Ephct.  iv.  24.  •2Cor.  v.  17.  ^Acuxiv.  17. 

I  C7<»».  yllrT.  FrBil.  1.  1. 1.  cmp.  6. 


30  MEDITATIONS    ON    THE 

US  in  it :  unto  whose  body  and  blood  there  must  needs  be 
as  proportionable  an  appetite  in  a  new  Christian,  as  there  is 
unto  milk  in  a  new  infant  ^ ;  it  being  more  nourishable  than 
milky  and  faith  more  vital  to  desire  it  than  nature.  And  all 
this  so  much  the  rather,  because  he  himself  did  begin  unto 
us  in  a  more  bitter  cup.  Did  he,  on  his  cross,  drink  gall 
and  vinegar  for  me,  and  that  also  made  infinitely  more  bit- 
ter by  my  sins ;  and  shall  not  I,  at  his  table,  drink  wine  for 
myself,  made  infinitely  sweeter  with  the  blood  which  it  con- 
veys ?  Did  he  drink  a  cup  of  bitterness  and  wrath  *,  and 
shall  not  I  drink  the  cup  of  blessing  ^  ?  Did  he  eat  the  bread 
of  affliction,  and  shall  not  I  eat  the  bread  of  life  ?  Did  he 
suffer  his  passion,  and  shall  not  I  enjoy  it  7  Did  he  stretch 
out  his  hands  on  the  cross,  and  shall  mine  be  withered  and 
shrunken  towards  his  table  ?  Certainly,  it  is  a  presumption 
that  he  is  not  only  sick  but  desperate,  who  refuseth  that  nou- 
rishment, which  is  both  food  to  strengthen,  and  physic  to 
recover  him. 

Secondly,  The  benefit  of  Christ  being  so  obvious  as  the 
commons,  and  so  sufficient  as  the  properties  of  these  ele- 
ments declare ;  we  see  how  little  we  should  be  dismayed 
at  any  either  inward  weaknesses  and  bruises  of  mind,  or 
outward  dangers  and  assaults  of  enemies,  having  so  powerful 
a  remedy  so  near  unto  us;  how  little  we  ought  to  trust  in 
any  thing  within  ourselves,  whose  sufficiency  and  nourish- 
ment is  from  without  There  is  no  created  substance  in  the 
world,  but  receives  perfection  from  some  other  things  :  how 
much  more  must  man,  who  hath  lost  his  own  native  inte- 
grity, go  out  of  himself  to  procure  a  better  estate!  which  in 
vain  he  might  have  done  for  ever,  had  not  God  first  (if  I 
may  so  speak)  gone  out  of  himself,  humbling  the  divine 
nature  unto  a  personal  union  with  the  human.  And  now 
having  such  an  Emmanuel  as  is  with  us,  not  only  by  assuming 
us  unto  himself  in  his  incarnation,  but  by  communicating 
himself  to  us  in  these  sacred  mysteries ;  whatsoever  weakr 
nesses  dismay  us,  his  body  is  bread  to  strengthen  us :  what* 
soever  waves  or  tempests  rise  against  us,  his  wounds  are 
boles  to  hide  and  shelter  us.  What  though  sin  be  poison; 
have  we  not  here  the  bread  of  Christ  for  an  antidote  ?  What 

(i  1  Pet.  ii.  2.  >  Matth.  xxvu39.  zx.  2a.        ^  1  Cor.  z.  16, 


HOLY    SACRA  BIKNT.  31 

though  it  be  red  as  scarlet;  is  not  his  blood  of  a  deeper 
coloar  ?  What  though  the  darts  of  Satan  continually  wound 
us ;  is  not  the  issue  of  his  wounds  the  balm  for  ours  ?  Let 
me  be  fed  all  my  days  with  bread  of  affliction  and  water  of 
affliction,  I  hare  another  bread,  another  cup  to  sweeten 
both.  Let  Satan  tempt  me  to  despair  of  life.  I  have,  in  these 
Tisible  and  common  elements,  the  author  of  life,  made  the 
food  of  life  nnto  roe.  Let  who  will  persuade  me  to  trust  a 
litde  in  my  own  righteousness,  to  spy  out  some  ga<«pinga 
and  faint  relics  of  life  in  myself; — I  receive,  in  these 
signs,  an  all-sufficient  Saviour  ;  and  I  will  seek  for  nothing 
in  myself,  when  I  have  so  much  in  him. 

Lastly.  We  see  here,  both  from  the  example  of  Chri«»t, 
who  is  the  pattern  of  unity, — and  from  the  Sacrament  of 
Christ,  which  is  the  symbol  of  unity. — what  a  conspiracy  of 
affections  ought  to  be  in  us.  both  between  our  own  and 
towards  our  fellow-members.  Think  not,  that  thou  hast 
worthily  received  these  holy  mysteries,  till  thou  find  the 
image  of  that  unity  which  is  in  them,  conveyed  by  them 
into  thy  soul.  As  the  breaking  of  the  bread  is  the  sacrament 
of  Cfarisrs  passion  ;  so  the  aggregation  of  many  grains  into 
one  mass,  should  be  a  sacrament  of  the  church's  unity. 
What  is  the  reason,  that  the  bread  and  the  church  bhould  be 
both  called  in  the  Scripture  by  the  same  name  ?  The  bread  ' 
is  the  body  of  Christ,  and  the  church  is  the  body  of  Christ 
too !  Is  it  not.  because  as  the  bread  is  one  loaf  out  of  divers 
corns,  so  the  church  is  one  body  out  of  divers  believers  : 
that,  the  representative ;  this,  the  mystical  body  of  the  san^e 
Christ  ?  Even  as  the  Word,  and  the  Spirit,  and  the  faithful, 
are,  in  the  Scripture,  all  called  by  the  same  name  ot  seed"^, — 
because  of  that  assimilating  virtue,  whereby  the  om\  re« 
caved  °,  doth  transform  the  other  into  the  similitude  and 
nature  of  itself.  If  the  beams  of  the  sun,  though  divided 
and  distinct  from  one  another,  have  yet  a  unity  in  the  same 
nature  of  light,  because  all  partake  of  one  native  and  origi. 
nal  splendour; — if  the  limbs  of  a  tree%  though  all  several, 
and  spreading  different  ways,  have  yet  a  unity  in  the  same 

1  1  Cor.  X.  17.  xi.  S4.  •  Macth.  siii.  19.  I  John  iii.  9.  Mitth.  liii.  i8. 

•  4ii  n^  0iyftfmBrt9  mU  ^MwrmxiUftf'iy.  ItuL  Peiui.     Cyprian,  dc  Unit.  Fax*Ic«. 

•  lun.  iii.  13.    Rom.  zi.  16. 


33  MEDITATIONS   OS    THE 

fruits,  because  nil  nre  incorporated  into  one  stock  or  root ; — 
if  the  streams  of  a  river,  though  running  divers  ways,  do  yet 
all  agree  in  a  unily  of  sweetness  and  clearness,  because  all 
issuing  from  the  same  pure  fountaiu  ;— why  then  should  not 
the  church  of  Christ,  though  of  several  and  divided  qualities 
and  conditions,  agree  in  a  unity  of  truth  and  love  ? — Christ 
being  the  sun  whence  they  all  receive  tight;  the  vine  <",  into 
which  they  are  all  ingrafted;  and  the  fountain",  that  is 
opened  unto  them  all  for  trun agressions  and  for  eins. 


CHAPTER  IX. 


I 


Of  the  analogy  and  proportion  between  the  holj/  actions 
bif  Christ  in  this  Sacrament,  and  Christ  himseif  who  U 
substance  of  it. 

It  folioivs  now,  that  we  enquire  farther  into  the  nature  of 
this  holy  Sacrament,  which  will  be  explained  by  considering 
-the  analogy,  fitness,  and  similitude  between  the  signs  and 
the  things  signified  by  them,  and  conferred  or  exhibited  to. 
gether  with  them,  which  is  Christ  the  Lord,  Now  this  ana- 
logy or  fitness,  as  it  hath  been,  in  some  general  manner,  ex- 
pressed in  the  nature  or  quality  of  the  elements  substantially 
or  physically  laNen, — so,  more  expressly  and  punctually,  is 
it  proposed  unto  us  in  those  holy  actions,  which  do  alter  it 
in  the  use,  and  make  it  a  sacrament '. 

And  first.  We  find  that  "  Christ  took  the  bread  and  wine  % 
and  blessed  it,  and  gave  thanks,  and  so  consecrated  it,"  or 
set  it  apart  unto  a  holy  or  solemn  use;  which  is  the  reason 
why  St.  Paul '  calls  it  "a  cup  of  blessing;"  so  that  unto  the 
church  it  ceaseth  to  be  that  which  nature  iiid  made  it,  and 
begins  to  be  that  unto  which  the  blessing  had  consecrated. 
In  like  manner,  did  the  eternal  Son  of  God  "  assume,  into 
the  subsistence  of  his  own  infinite  person,  the  whole  nature 
of  man,  the  body  and  the  soul :  by  the  virtue  of  which  won- 
derful union,  notwithstanding  the  properties  of  the  divine 

p  Joha  n.  I.  '  Ztch.  xiii.   1.  '   Cyprian,  dc  Can-Tniul.  com 

Muc  lib.  1.  c.  23.  •  Muih.  xxvi.  36.  Luke  xnii-  19.  >  1  Cor,  >.  Ifi, 

^jtmbnu.Vib.  dciiiqm  initlantur.  c.  9.    El  ric  Sxciatneniis,  1.  I.  C.  ."i.  ell.  4.  c.4. 
Ju$Hn.  Marly,  ill  Apoli>e.  2. 


HOLY    SACRAMENT.  U3 

Daturv  remain  mbnolately  intraosieiit  and  incommuuicahle 
unto  the  boman  ;  yet  are  there  shed,  from  that  ineibaustible 
fountaio,  many  high  and  glorious  eodowmenU,  by  which  the 
humanity  onder  this  manner  of  sabsistence  is  anointed,  con« 
secrated,  sealed,  and  set  apart  for  that  work  of  incompreheii- 
ftible  love  and  power,  the  redemption  of  the  world. 

And  secondly.  As  the  bread  is  taken  by  us  from  Christ  in 
the  natnre  of  a  gift, — he  brake  it  and  gave  it  to  his  disciples ' ; 
— so  is  the  human  nature  taken  by  Christ  from  the  Father '  as 
a  gift  from  that  good  pleasure  of  God. 

Thirdly,  As  the  taking  of  the  bread  by  Christ  did  alter 
only  the  manner  of  its  being,  the  operation  and  efficacy, 
the  dignity  and  use,  but  no  way  at  all  the  element  or  nature, 
of  the  bread ;  even  so  the  taking  of  the  human  body  by 
Christ,  did  confer,  indeed,  upon  it  many  glorious  virtues,  and 
advance  it  to  an  estate  far  above  its  common  and  ordinary 
capacity  (always  yet  reserving  those  defects  and  weaknesses, 
which  were  required  in  the  economy  and  dispensation  of 
that  great  work  for  which  he  assumed  it);  but  yet  he  never 
altered  the  essential  and  natural  qualities  of  the  body,  but 
kept  it  still  within  the  measure  and  limits  of  the  created  per- 
fection, which  the  wisdom  of  Ood  did  at  (irst  share  out 
unto  it. 

lastly  (to  come  nearer  unto  the  cross  of  Christ),  As  he 
did,  by  prayer  and  thanksgiving,  consecrate  these  elements 
unto  a  holy  use ;  so  did  he,  immediately  before  his  passion 
(of  which  this  is  the  sacrament),  make  that  consecratory 
prayer  and  thanksgiving  %  which  is  registered  for  the  per- 
petual comfort  of  his  church. 

The  second  action  is  the  '  breaking  of  the  bread,  and 
pouring  the  wine  into  the  cup ;'  which  doth  nearly  express 
his  crucified  body,  where  the  joints  were  loosed  ^,  the  sinews 
torn,  the  flesh  bruised  and  pierced,  the  skin  rent,  the  whole 
frame  violated  by  that  straining,  and  razing,  and  cutting, 
and  stretcbingi  and  wrenching,  which  was  used  in  the  cruci- 
iying  of  it,  and  by  the  shedding  of  that  precious  blood « 
which  stopped  the  issue  and  flux  of  ours.  It  were  infinite 
snd  intricate  to  spin  a  meditation  into  a  controversy,  about 

■iMLbd.  1.    Luke  iT.  18.   Heb.  i.  9.   John  vi.  53.    Matth.  si.  27.   xxviii.  18. 
>  Phil.  ii.  9.  John  5.  as.  •  John  irii.  ^  Pnl.  zxiu  14.  •  8wi- 

gmam  Aattm  de  foti  voraU  rtvoctmot.    TertuL  cone.  Gnosf .  c.  5. 

TOL.  111.  9 


34  MEDITATIONS    ON    THK 

the  extent  and  nature  of  Christ's  passion :  but  certainly, 
whatsoever  either  ignominy  or  agony  his  body  suffered 
(which  two  I  conceive  to  comprise  all  the  generals  of  *  Christ 
crucified')  are,  if  not  particularly  expressed,  yet  typically 
and  sacramentally  shadowed  and  exhibited  in  the  bread 
broken,  and  the  wine  poured  out. 

The  third  action  was  the  giving,  or  *  the  delivering  of  the 
bread  and  wine : '  which,  First,  evidently  expresseth  the 
nature  and  quality  of '  Christ  crucified,'  with  these  benefits 
which  flow  from  him,  that  they  are  freely  bestowed  upon 
the  church  ;  which,  of  itself,  had  no  interest  or  claim  unto 
any  thing  save  death. 

Secondly,  We  see  the  nature  of  Chrisf s  passion,  that  it 
was  a  free,  voluntary,  and  unconstrained  passion^.  For 
though  it  be  true,  that  Judas  did  betray  him,  and  Pilate  de- 
liver him  to  be  crucified,  yet  none  of  this  was  the  giving  of 
Christ,  but  the  selling  of  him.  It  was  not  for  us,  but  for 
money  that  Judas  delivered  him :  it  was  not  for  us,  but  for 
fear,  that  Pilate  delivered  him.  But  God  delivered  the  Son  % 
and  the  Son  delivered  himself^,  with  a  most  merciful  and 
gracious  will,  to  bestow  his  death  upon  sinners  ;  and  not  to 
get,  but  to  be  himself,  a  price.  The  passion,  then,  of  Christ 
was  most  freely  undertaken ;  without  which  free-will  of  his 
own,  they  could  never  have  laid  hold  on  him.  And  his 
death  was  a  most  free  and  voluntary  expiation  :  his  life  was 
not  wrenched  nor  wrung  from  him,  nor  snatdied  or  torn  from 
him  by  the  bare  violence  of  any  foreign  impression ;  but  was, 
with  a  loud  voice  (arguing  nature  not  brought  to  utter  de- 
cay), most  freely  surrendered  and  laid  down  by  that  power, 
which  did  after  re-assume  it. 

Bat  how  then  comes  it  to  pass,  that  there  lay  a  necessity 
upon  Christ  of  suffering  >,  which  necessity  may  seem  to  have 
enforced  and  constrained  him  to  Qolgotha,  inasmuch  as  he 
himself  did  not  only  shrink,  but  even  testify  his  dislike  of 
what  he  was  to  suffer,  by  a  redoubled  prayer  unto  his  Father, 
that ''  That  cup  might  pass  from  him !"    Doth  not  fear  make 

<i  Augutt,  Vid.  torn.  8.  in  Ptal.  zciii.  et  torn.  9.  Tract.  7.  in  Epitt.  Johinnis. 
•  Rom.  Tiii.  32.  Acts  ii.  23.  Gftl. iv.  4.  f  Gal.  ii.  20.  Phil.  ii.  7.  John  xiz.  U. 
X.  U,  17,  18.  t  Aupat.tom.  9.  Tract.  31.  in  Johan.  et  Tract.  47.  et  de 

Trinitate,  1.  3.  cap.  13. — Tertul.  in  Apolog.  cap.  21. — Cyprian,  de  Coena  Doin.^- 
Non  necessitate,  ted  obedtentii,  urgetur  ad  mortem:  et  lib.  de  Dupl.  Martyr. 


HOLV    SACRAMENT.  3*> 

acUoDft  inToluntAry.  or  at  least  derogate  and  detract  from  tho 
falness  of  their  liberty  ?     And  Christ  did  fear :  how  tlien  it 
it  that  Christ^s  passion  was  most  voluntary,  though  attended 
with  necessity,  fear,  and  reluctance  I — Surely,  it  was  most 
foloatary  still ;  and  first  therefore  necessary,  because  volun- 
tary;  the  main  and  primitive  reason  of  the  necessity  being 
nothing  else  but  that  immutable  will  which  had  fore*decreed 
it.    Christ's  death,  then,  was  necessary  by  a  necessity  of  the 
event,  which  must  needs  come  to  pass,  after  it  had  once  been 
fore-determined  by  that  most  wise  will   of  God  ^; — which 
never  useth  to  repent  him  of  his  counsels ;  but  not  by  a  ne- 
cessi^'  of  the  cause,  which  was  most  free  and  voluntary. 
Again ;  Necessary  it  was  in  regard  of  the  Scriptures,  whose 
truth  could  not  miscarry  ;  in  regard  of  the  promises  made  of 
him,  which  were  to  be  performed ;  in  regard  of  prophetical 
predictions  which  were  to  be  fulfilled  ;  in  regard  of  typical 
prefigurations  which  were  to  be  abrogated,  and  seconded 
with  that  substance  which  they  did  fore-shadow :  but  no  way 
necessary  io  opposition  to  Christ's  will,  which  was  the  first 
mover,  into  which  both  this  necessity  and  all  the  causes  of  it 
tie  to  be  finally  resolved. 

And  dien  for  the  fear  and  reluctance  of  Christ : — no  mar- 
vel if  he,  who  was  in  all  things  like  unto  us,  had  his  share  in 
the  aame  passions  and  affections  likewise,  though  without 
on.  But  neither  of  these  did  any  way  derogate  from  the  most 
free  sacrifice,  which  he  himself  offered  once  for  all';  inas- 
much as  there  was  an  absolute  submission  of  tlie  inferior  to 
the  higher  will;  and  the  inferior  itself  shrunk  not  at  the 
obedience  but  at  the  pain. 

To  explain  this  more  clearly,  consider  in  Christ  a  double 
win,  or  rather  a  double  respect  of  the  same  will  ^ 

First,  The  natural  will  of  Christ ;  whereby  he  could  not 
hot  wish  well  unto  himself,  and  groan '  after  the  conservation 
of  that  Being,  whose  anguish  and  dissolution  did  now  ap- 
proach ;  whereby  he  could  not,  upon  the  immediate  burden 
of  the  sin  of  man,  and  the  wraUi  of  God,  but  fear;  and, 
notwithstanding  the  assistance  of  the  angels,  drop  down  a 

fc  Heb.  Tiii.  3.  Mark  viii.  31.  Luke  xiiv.  7.  xxvi.46.  Mitth.  xx?i. 39.  Hcb.  ?.  7. 
Men  ti.  23,  33.  Hd).  ix.  14.  *  Heb.  U.  13.  ^  Vid.  Hooker  I.  5.  tcci . 

4S  tad  Dr.  FiHd  of  the  Charch,  lib.  1 .  c.  IS.  I  Hcb.  v.  7. 

D  2 


3&  MEDITATIONS    ON    THE 

sweat,  as  full  of  wonder  as  it  was  of  torment,  great  drops  of 
blood  : — and  then  no  marvel,  if  we  hear,  •'  Father,  if  it  be 
possible,  let  this  cup  pass  from  me  "".** 

But  then  again  consider,  Not  the  natural,  but  the  merci- 
ful will  of  Christ,  by  which  he  intended  to  appease  the  wrath 
of  an  offended,  and,  by  any  other  way,  unsatisfiable  God, 
The  removal  of  an  unsupportable  curse,  the  redemption  of 
his  own,  and  yet  his  fellow-creatures ;  the  giving  them  access 
unto  a  Father,  who  was  before  a  '  consuming  fire  ;' — in  a  word, 
the  finishing  of  that  great  work  which  the  angels  desire  to 
look  into ;  and  then  we  find  that  he  did  freely  lay  down  his 
life,  and  most  willingly  embraced  what  he  most  naturally  did 
abhor.      As  if  Christ  had  said  (if  we  may  venture  to  para- 
phrase his  sacred  words)  '^  Father,  thou  hast  united  me  to 
such  a  nature,  whose  created  and  essential  property  it  is  to 
shrink  from  any  thing  that  may  destroy  it ;  and,  therefore,  if 
it  be  thy  will,  let  this  cup  pass  from  me : — but  yet  I  know 
that  thou  hast  likevlrise  anointed  me  to  fulfil  the  eternal  de- 
cree of  thy  love,  and  to  the  performance  of  such  an  office, 
the  dispensation  whereof  requires  the  dissolution  of  my  as- 
sumed nature  ;  and  therefore  not  as  I,  but  as  thou  wilt.'^     So 
then  both  the  desire  of  preservation  was  a  natural  desire ; 
and  the  offering  up  of  his  body  was  a  free-will  offering. 
And,  indeed,  the  light  of  nature  hath   required  a  kind  of 
willingness,  even  in  the  heathen's  brute  sacrifices :  and  there- 
fore the  beast  was  led  ^,  and  not  haled  to  the  altar ;  and  the 
struggling  of  it,  or  flying  and  breaking  from  the  altar,  or 
bellowing  and  crying,  was  ever  counted  ominous  and  un« 
happy.     Now  our  Saviour  Christ's  willingness  to  offer  up 
himself  is  herein  declared,    "  In  that  he  opened   not  his 
mouth  :^  in  that  he  suffered  such  a  death,  wherein  he  first 
did  bear  the  cross  %  before  it  bore  him  ;  in  that  he  dehorted 
the  women  that  followed  after  him,  to  weep  or  express  any 
passion  or  unwillingness  for  his  death  p. 

Thus  did  he,  in  his  passion,  and  still  doth  in  his  Sacrament, 
really,  perfectly,  and  most  willingly,  give  himself  unto  his 
church :  insomuch,  as  that  the  oil  of  that  unction  which 
consecrated  him  unto  that  bitter  work,  is  called  an  'oil  of 


»  Luke  xzii.  43,  44.        n  Macrob,  Satur.  lib.  3.  e.  5.— P/tny,  L  S.  c. 
.Sttft.  in  Galb.  c.  Id^^Fal,  Max.  1.  1.  c.  6.— P^ul.  Sjrop.  1.  B.C.  8.         •  Jotm 
xiz.  17,        F  Lukexxiii.  28. 


HOLY    SACRAMENT.  37 

gladness^.'  So  then  Christ  freely  ofTereth,  both  in  himself 
onginally,  and  in  his  sacraments  instrumentally,  all  grace  suf- 
ficient  for  nourishment  unto  life,  to  as  many  as  reach  forth 
to  receive  or  entertain  it. 


CHAPTER  X. 

Of  the  fourth  aciioNy  with  the  reasons  why  the  SacrameiU  is  to 

be  eaten  and  drunken. 

The  fourth  and  last  action,  made  mention  of  in  this  sacra- 
ment, is  the  '  eating  of  the  bread/  and  the  '  drinking  of 
wine,'  after  we  have  taken  them  from  the  hands  of  Christ : 
to  signify  unto  us,  That  Christ  crucified  is  the  life  and  food 
of  a  Christian  that  receiveth  him.  Here  are  the  degress  of 
fiuth:— 

First,  We  take  Christ ;  and  then  we  eat  him.  There  are 
none  that  find  any  nourishment  or  relish  in  the  blood  of 
Christ,  but  those  who  have  received  him,  and  so  have  an  in- 
terest, propriety,  and  title  to  him.  He  must  first  be  ours^ 
before  we  can  taste  any  sweetness  in  him :  ours,  first,  in 
pooession  and  claim ;  and,  after,  ours,  in  fruition  and  com- 
fort. For  all  manner  of  sweetness  is  a  consequent  and  effect 
of  some  propriety,  which  we  have  unto  the  good  thing  which 
cuaeth  it ;  unto  which  the  nearer  our  interest  is,  the  greater 
is  the  sweetness  that  we  find  in  it.  In  natural  things  we  may 
observe,  how  nothing  will  be  kindly  nourished  in  any  other 
place  or  aieans,  than  those  unto  which  nature  hath  given  it  a 
primitive  right  and  sympathy.  Fishes  perish  in  the  air ;  and 
spice-trees  die  and  wither  in  these  colder  countries,  because 
nature  hath  denied  them  any  claim  or  propriety  unto  such 
phces.  We  are  all  branches  %  and  Christ  is  a  vine :  now  no 
hranch  receiveth  juice  or  nourishment,  unless  first  it  be  in- 
serted into  the  stock.  If  we  are  not  first  ingrafted  into 
Christ,  and  so  receive  the  right  of  branches,  we  cannot  ex- 
pect any  nourishment  from  him.  As  the  name  that  was 
written  in  that '  white  stone  *,'  was  known  unto  him  only  that 
hid  it ;  so  in  these  mysteries,  which  have  the  impress  and 

^  Heb.  1.9,        '  John  xv.        •  Rc¥cl.  ii. 


38  MEDITATIONS    ON    THE 

character  of  Christ's  passion  on  them,  Christ  is  known  and 
enjoyed  only  by  those,  who  first  take  him,  and  so  have  a 
hold  and  right  unto  him.  But  why  is  it  that  Christ,  in  this 
sacrament,  should  be  eaten  and  drunken?  Cannot  the  benefit 
of  his  passion  be  as  well  conveyed  by  the  eye  as  by  the 
mouth  ?  It  was  the  joy  of  Abraham  %  that  he  saw  Christ's 
day ;  the  comfort  of  Simeon  '',  that  he  had  seen  God's  salva- 
tion ;  the  support  of  Stephen "",  that  he  saw  Christ  in  his 
kingdom  ;  the  faith  of  Thomas  ^,  that  he  saw  his  resurrection : 
and  why  is  it  not  enough  that  we  see  the  passion  of  Christ 
in  this  sacrament,  wherein  he  is  crucified  before  our  eyes '  ? 
Certainly  if  we  look  into  the  Scriptures,  we  shall  find  nothing 
more  common  than  the  analogy  and  resemblance  betwixt 
spiritual  grace  and  natural  food.  Hence  it  is  that  we  so  often 
read  of  manna  from  Heaven  *,  water  from  the  rock  ^  trees  in 
paradise,  apples  ^  and  flaggons  for  Christ's  spouse,  wisdom's 
feasts  **,  and  the  marriage-feast*,  of  hungering '  and  thirsting  *, 
and  sucking  ^  of  marrow,  and  fatness,  and  milk  ^  and  honey, 
and  infinite  the  like  expressions  of  Divine  grace.  The  rea- 
sons whereof  are  many  and  important :  First,  To  signify  the 
benefit  we  receive  by  Christ  crucified,  exhibited  unto  us,  in 
his  Last  Supper,  by  that  analogy  and  similitude,  which  is  be* 
twixt  him  and  those  things  we  eat  and  drink.  Now  meats 
are  all  either  physical,  common,  or  costly ;  either  for  the 
restoring,  or  for  the  supporting,  or  for  the  delighting  of  na- 
ture :  and  they  have  all  some  of  those  excellent  properties 
of  good  which  Aristotle  ^  hath  observed,  either  to  preserve 
nature  entire,  or  to  restore  it  when  it  hath  been  violated,  or 
to  prevent  diseases  ere  they  creep  upon  it.  And  all  these 
benefits,  do  the  faithful  receive  by  Christ. 

1st.  His  body  and  blood  is  an  antidote  against  all  infections 
of  sin,  or  fear  of  death.  When  he  said,  *'  Fear  not,  it  is  I  *," 
it  was  an  argument  of  comfort,  which  no  temptation  could 
repel. 

2d.  It  hath  a  purging  and  purifying  property  :  "  The  blood 
of  Christ  cleanseth  us  from  all  sin '".'' 

^  John  viii.  56.  ■  Luke  ii.  30.  "  Acts  vii.  55-  7  John  xx.  29.  ■  Gal.  Hi.  I. 
a  See  John  vi.  >>  1  Cor.  x.  3,  4.  «  Cant.  ii.  5.  ^  Prov.  iz.  2,  5. 

•Matth.  xzii.4.  'MaUh.  t.  f  Psalm  briii.   1.  cxiz.   103.  xlii.  1,  2. 

cxix.  131.  ^  Isai.  lz?i.  11.         i  Isai.  U.  1,  2.  1  Pet.  ti.2.    Ueb.  v.  12.  See 

Jackson  of  Justifying  Faith,  sect.   1.  cap.  9.  k  ^uxorruc^r,  dfpcnrffVTiM^, 

KuXvriKdv  tmv  iiwrrUnf.  Rhet,  1.  1.  et  Elh,        »  Matth.  xi?.  27.        »  1  John  xvii. 


IIOLV    SACRAMENT.  39 

3d.  It  hath  a  quickening,  pretenring,  and  strengtbentng 
power.  Christ  is  our  life  * ;  and  our  life  it  hid  with  Christ  * ; 
4Dd  Christ  fiweth  in  us  ;  and  be  hath  quickened  us  ^  together 
with  Christ;  and  we  are  able  to  do  all  things  through  Christ 
that  strengthens  us  \ 

And  lastly.  It  hath  a  joying  and  delighting  property :  *<  I 
icjotce  in  nothing  bat  in  the  cross  of  Christ:  I  count  all 
things  dung  \  that  I  rosy  win  Christ ;"  and  *'  1  protest  by 
our  rejoiciDg  which  we  have  in  Christ*"  Whether  we  want 
phync  to  cure  us,  or  strong  meats  to  nourish  us,  or  sweet- 
meau  to  delight  us,  **  Christ  is  unto  us  all  in  all/*  our  health, 
onr  strength,  our  joy. 

Secondly,  The  Sacrament  is  eaten  and  drunken ;  to  sig- 
nify the  necessity  we  stand  in  of  Christ  crucified.  Many 
things  there  are  usual  in  the  life  of  man,  both  for  de- 
light  and  profit ;  beautiful  and  pleasant  objcctn,  for  the  eye ; 
n^lody  and  harmony,  for  the  ear ;  ointments  and  odours,  for 
the  smell ;  cariosities  and  luxuriances  of  invention,  for  the 
fancy :  but  there  is  no  faculty  of  nature  that  doth  so  imme- 
diately concur  to  the  support  and  preservation  of  the  whole 
man,  as  the  sense  of  tasting',  which  is  (as  it  were)  the  sluice 
and  inlet  to  life ;  without  which,  we  have  not  so  much  as  a 
capacity  of  that  delight,  which  other  objects  of  an  inferior 
and  subordinate  nature  can  aflbrd.  Even  so  many  things 
there  are,  wherein  the  children  of  God  may  and  ought  to 
take  pleasure  and  solace,  even  as  many  as  we  acknowledge 
from  God  for  a  blessing.  But  there  is  nothing  in  the  world, 
which  is  the  object  and  principle  of  our  life,  but  only  Christ; 
no  qoality  in  man,  which  is  the  instrument  and  organ  of  our 
life,  bat  only  a  lively  and  operative  faith  ",  by  which  only  we 
taste  "  how  gracious  the  Lord  is." — "  The  just  shall  live  by 
faith  *  r'  and  "  I  live  by  the  faith  of  the  Son  of  God ' ;"  and 
•'  Where  the  body  is,  thither  do  the  eagles  fly,"  that  tliey 
mav  eat  and  live. 

Thirdly,  The  Sacrament  is  eaten  and  drunken,  to  show  unto 
us  the  greedy  desire  which  is,  and  ought  to  be,  in  the  hearts 
of  believers  towards  Christ  crucified.     There  is  no  one  fa- 

BPtaU-i.  21.        •Col.m.  3,  4.         P  Eph.  ii.  5.  q  Phil.  it.  13.     GaI.  ¥i.  U. 

'  Pbil.  iit.  8.             •  Phil.  iv.  4.     1  Cor.  xv.  31.  >  Ecclct.  ii.  24,  iii.  13.  22, 

▼.17.              ■  Crnlc  et  nundacMti.  y^Ht^r- in  Jnhan.  >  Hab.  ii.              7  <>al. 
It.  2Q.     Vide  Ckrysoat.  in  1  Cm.  Horn.  24. 


40  MEDITATIONS    ON    THE 

culty  in  man^s  will  so  much  put  to  its  utmost  for  procuring 
satisfaction,  as  this  of  tasting,  if  once  brought  into  anguish 
or  straits.  Because,  as  death,  in  the  general,  is  most  ter- 
rible %  so  much  more  that  lingering  death  which  consumes 
with  famine :  and  therefore  no  power  of  nature  more  im* 
portunate  and  clamorous  for  satisfaction,  no  motive  stronger 
to  work  a  love,  and  attempt  a  conquest  on  any  nation,  than 
an  experience  of  such  excellent  commodities,  as  may  from 
thence  be  obtained  for  the  relieving  of  this  one  faculty. 
And  therefore  Almighty  God,  when  he  would  provoke  the 
people  to  forsake  Egypt,  and  comfort  them  with  the  news  of 
a  better  country,  describes  it  by  the  plenty  that  it  brought 
forth :  "  I  will  bring  you  to  a  land  which  iloweth  with  milk 
and  honey  *."  And  when  the  people  murmured  against  Ood 
in  the  wilderness ;  all  that  hatred  of  Egypt,  which  the  ty- 
ranny of  the  land  had  wrought  in  them, — all  the  toil  and 
servitude  that  was  redoubled  on  them, — was  wholly  swal- 
lowed up  by  the  one  consideration  of  flesh-pots  and  onions  ^ 
which  they  there  enjoyed.  And  when,  by  God's  appoint- 
ment, spies  were  sent  into  Canaan,  to  enquire  of  the  good- 
ness of  the  land, — their  commission  was  to  bring  of  the  fruit 
of  the  land  unto  the  people  ^ ;  that  thereby  they  might  be 
encouraged  unto  a  desire  of  it.  And  we  find,  how  the  Ro- 
man emperors  did  strictly  prohibit  the  transportation  of 
wine  or  oil,  or  other  pleasant  commodities  unto  barbarous 
nations,  lest  they  might  prove  rather  temptations  to  some 
mischievous  design,  than  matters  of  mutual  intercourse  and 
traffic.  No  marvel  then,  if  the  sacrament  of  Christ  cruci- 
fied, who  was  to  be  the  desire  of  ail  nations,  the  desire  of 
whom  was  not  only  to  transcend  and  surpass,  but  even  (after 
a  sort)  to  nullify  all  other  desires  ^, — be  received  with  that 
faculty  which  is  the  seat  of  the  most  eager  and  importunate 
desire. 

Fourthly,  We  eat  and  drink  the  Sacrament,  to  intimate 
unto  us  the  conformity  of  the  faithful  unto  Christ.  As,  in 
all  the  appetites  and  propensions  of  natural  things,  we  find 
an  innate  amity  betwixt  the  natures  that  do  so  incline  to- 

«  nimir  ^etfcpa»r«ror.  Aritt.    Tidyrts  fUv  enr/^pol  b^wnn  SctXouri  fipcr^i&i, 
Ai/«f  t'  tlUriarw  i^oWtiy  icoi  v^/ior  IwiffVMf,    Horn.  Odyts.  lib.  12.  and  I.  17. 

•  Ezod.  iii.  17.  ^  Ezod.  x?i.  3.      Num.  zi.  5.  <  Num.  xiii.  21, 24. 

*  Matth.  xiii.  44,  45.     Luke  xfiii.  28.    Phil.  iii.  7,  8. 


liOLY    SACllAMENT.  41 

wardi,  or  embrace  one  another ;  so,  principally,  in  this  main 
appedte  unto  food^  is  there  ever  found  a  proportion  between 
nalnre  and  its  nourishment*;  insomuch,  that  young  infants 
are  noariahed  with  that  very  matter,  of  which  their  sub- 
stance   consisteth.      Whatsoever  hath  repugnant  qualities 
onto  Nature*  she  is  altogether  impatient  of  it ;  and  is  never 
quieted,  till»  one  way  or  other,  she  disburden  herself.     And 
dius  is  it,  and  ought  to  be,  betwixt  Christ  and  the  faithful : 
there  is  a  conspiracy  of  affections,  motions,  passions,  de- 
sues  ;  a  conformity  of  being  in  holiness,  as  well  as  in  na- 
ture ;  a  similitude,  participation,  and  communion  with  Christ 
in  his  death ^  sufferings^,  glory  ^     All  other  things  in  the 
world  are  very  unsuitable  to  the  desires  of  faith,  nor  are  able 
to  satiate  a  soul  which  hath  tasted  Christ ;  because  we  find 
something  in  them  of  a  different,  yea,  repugnant  nature, 
onto  that  precious  faith  by  him  infused.     No  man,  having 
tasted  old  wine,  desireth  new,  for  he  saith  the  old  is  better ' : 
and  therefore   howsoever    the  wicked  may  drink   iniquity 
like  water^,  and  roll  it  under  their  tongue  as  a  sweet  thing ; 
yet  the  children  of  God,  who  have  been  sensible  of  that  ve- 
nomous quality  which  lurketh  in  it,  and  have  tasted  of  that 
bread  ^  which  came  down  from  Heaven,  never  thirst  any  more 
after  the  deceitful  pleasures,  the  stolen  waters  of  sin :  but 
BO  sooner  have  they  unadvisedly  tasted  of  it,  but  presently 
they  fed  a  war  in  Uieir  bowels,  a  struggling  and  rebellion 
between  that  faith  by  which  they  live,  and  that  poison  which 
would  smother  and  extinguish  it,  which,  by  the  efficacy  of 
bith,  whereby  we  overcome  the^  world  "",  is  cast  out  and  vo- 
miled   up  in  a  humble  confession,  and  so  the  faithful  do 
regain  their  fellowship  with  Christ ;  who  as  he  was,  by  his 
merits,  our  Saviour  unto  remission  of  sins, — so  is  he,  by  his 
holiness,  our  example  ° ;  and,  by  his  Spirit,  our  head,  unto 
newness  of  life. 

•  CtoR.  Alex.  Plaedag.  1.  1.  c.  6.  f  Rom.  ¥i.  4, 5.  f  Rom.  viii.  17. 

k  1  Cor.  XT.  49.       2  Cor.  iii.  18.      Phil.  iii.  10,  20.  i  Luke  t.  39. 

klobzx.12.  I  John  vi.  48,  50,  51.  iv.  14.      '    mlJohnT.l.  »!  Pfct. 

1.15.  n.  21. 


42  MEDITATIONS    ON    THE 


CHAPTER  XI. 

Of  other  reasons  why  the  Sacrament  is  eaten  and  drunken,  mid 
of  the  manner  of  our  union  and  incorporation  into  Christ, 

Fifthly,  We  eat  and  drink  the  sacrament  of  Christ  cru- 
cified, to  signify  that  real  and  near  incorporation  of  the 
faithful  into  Christ  their  head  ® :  for  the  end  of  eating  f  is  the 
assimilation  of  our  nourishment^  and  the  turning  of  it  into 
our  own  nature  and  substance :  whatsoever  cannot  be  assi- 
milated, is  ejected :  and  thus  is  it  between  us  and  Christ. 
Whence  it  cometh  that  we  so  often  read  of  the  inhabitation 
of  Christ  in  his  church^  ;  of  his  more  peculiar  presence  with, 
and  in,  his  people ;  of  our  spiritual  ingrafture  into  him  by 
faith';  of  those  more  near  and  approaching  relations  of 
brotherhood*  and  coinheritance  between  Christ  and  us  ;  that 
mutual  interest,  fellowship,  and  society,  which  we  have  to 
each  other;  with  infinite  other  expressions  of  that  divine 
and  expressless  mixture,  whereby  the  faithful  are,  not  only 
by  a  consociation  of  affections^  and  confederacy  of  wills, 
but  by  a  real,  though  mystical,  union,  ingrafted,  knit,  and 
(as  it  were)  jointed  unto  Christ  l^  the  sinew  of  fai^ ;  and 
so  made  heirs  of  all  that  glory  and  good,  which  in  his  per- 
son was  purchased  for  his  members,  and  is  from  him  diffused 
on  tliem,  as  on  the  parts  and  portions  of  himself.  So  that 
it  pleaseth  Ood's  spirit  (as  some  do  observe)  so  far  some- 
times to  express  this  union  betwixt  Christ  and  his  church, 
as  to  call  the  church  itself  by  the  name  of  Christ ;  and  every 
where  almost  to  interest  himself  in  the  injuries  and  suf- 
ferings  of  his  church",  yea,  to  esteem  himself  incomplete  and 
maimed  without  it. 

And  here  this  mystical  unity  between  Christ  and  his 
church  being,  by  eating  and  drinking,  so  expressly  signified, 

o  Eph.  iii.  17.  P  Rev.  iii.  20.  H  Ephes.  iv.  6.  '  Gal.  ii.  20. 

John  xiv.  20.     Rom.  xi.  17.    John  xv.  and  zx.  17.  ■  Matth.  xxy.  40. 

Mark  iii.  35.      Rom.  viii.  17.  ^  Afiectui  consociat  ct  confederal  Toluntates. 

Cyprian,  de  Ccena  Dom. — August,  de  PMxat.  Merit,  et  Remiss,  lib.  1.  c.  31.  de 
Genesi  ad  lit.  I.  ii.  c.  24. — Bexa  in  annotat.  ad  Ephes.  i.  23. — Hooker,  p.  306. 
tt  Mattb.  zxv.  45.     Acts  iz.  4.     Hooker  1.  5.  sect.  56. 


HOLY    SACKAMENT.  43 

and  m  the  Sacrament  so  gracioutly  obsignated  unto  u§, — it 
will  not  be  impertinent  to  enlarge  somewhat  on  so  divine  a 
point  Wheresoever  any  thing  hath  so  inward  a  relation 
and  dependency  on  something  else,  as  that  it  subsisteth  not, 
nor  can  retain  that  integrity  of  being  which  is  due  unto  it, 
without  that  whereon  it  dependeth, — there  is  necessarily  re- 
quired some  manner  of  union  between  those  two  things ;  by 
means  whereof,  the  one  may  derive  unto  the  other  that  in- 
fluence and  virtue  whereby  it  is  preserved  :  for  broken,  dis« 
continued,  and  ununited  parts  receive  no  succour  from  those, 
from  which  they  are  divided  ;  all  manner  of  activity  re« 
quiring  a  contact  and  immediateness  between  the  agent  and 
the  subject.  And  this  is  one  proof  of  that  omnipresence  and 
inmiensity  irhich  we  attribute  unto  God,  whereby  he  filleth 
all  creatures  *,  bestowing  on  them  all  that  general  influence 
and  assistance  of  his  providence,  '*  whereby  they  live,  and 
move,  and  have  their  being  ^'^ 

Bat  besides  this  universal  presence  of  God,  wherewitli  he 
doth  equally  fill  all  things  by  his  essence,  which  were  from 
eternity  wrapped  up  in  his  power  and  wisdom  ;  there  is  a 
more  special  presence  and  union  of  his  unto  the  creature ; 
according  as  he  doth,  in  any  of  them,  exhibit  more  express 
characters  of  his  glorious  attributes.     In  which  sense,  he  is 
said  to  be  in  Heaven  %  because  he  doth  there  more  especially 
manifest  his  power,  wisdom,  and  majesty :  in  the  soft  and 
still  Toice,  because  there  his  lenity  was  more  conspicuous : 
in  the  burning  bush*,  and  in  the  light  cloud,  because  in 
them  his  mercy  was  more  expressed  :   in  the  Mount  Sinai, 
because  there  his  terror  was  especially  declared.     According 
unto  which  difierent  diffusions  of  himself  on  the  creature, 
and  dispensation  of  his  attributes,  God  (without  any  im- 
peachment of  his  immensity)  may  be  said  to  be  absent,  to 
depart,  and  to  turn  away  from  his  creature,  as  the  words  are 
every  where  in  the  Scriptures  used  ^. 

Thus  is  God  united  to  the  creature  in  general,  by  the 

>  Demn  nunque  ire  ptr  onmet  Temtquc  tfsctuique  marit  coelumqae  profun- 
daiB.  rirg. — Vkl.  Hmgo.  yut.  de  Stcnment.  1.  1.  ptft.  3.  c.  17.  FmI.  czrxvtii. 
JrL  vi.  Anas  ix.  1, 3.  Jer.  zziii.  24.  7  Acts  ztii.  S8.  Vid.  Juguu,  dc  Gc- 
ocsi  adKt.lib.4.cap.l2.ft  Gxifess.  l.  1.C.2,  3.  «  Pftal.  ciii.  19.  Matih.  vi.  9. 
•  Ezod.  iii.  six.  18.  ^  Vide  TntuL  Ad?cr.  Prixeam,  c.  23.  ct  Aui:u»t.  cp.  3. 

8<i  Volos. 


44  MEDITATIONS    ON    THE 

right  of  a  creator*',  upholding  all  things  by  his  mighty  Word 
without  the  participation  whereof  they  could  not  but  be  an* 
nihilated  and  resolved  into  their  first  nothing :  but  besides, 
there  is  a  more  distinct  and  nobler  kind  of  union  unto  his 
more  excellent  creature,  man.  For  as  there  are  some  things 
which  partake  only  of  the  virtue  and  efficacy,  others  which 
partake  of  the  image  and  nature,  of  the  sun  ;  as  the  bowels 
of  the  earth  receive  only  the  virtue,  heat,  and  influence, — but 
the  beam  receives  the  very' image  and  form  of  it,  light ; — so 
in  the  creatures,  some  partake  of  God  only  as  an  agent,  as 
depending  on  his  eternal  power,  from  whence  they  did  ori- 
ginally issue,  and  by  which  they  do  now  still  subsist ;  and 
so  receive  only  some  common  impressions  and  foot-prints  of 
Divine  virtue,  whereby  they  declare  his  glory** :  Others  par- 
take of  the  image  of  God  %  of  "  the  Divine  nature,"  as  St, 
Peter  speaks  ^ ;  and  receive  from  him  those  two  special  pro- 
perties wherein  principally  consists  the  image  of  God,  holi- 
ness  and  happiness,  that  giving  perfection  to  our  working, 
and  this  to  our  being  (which  two  satisfy  the  whole  compass 
of  a  created  desire),  and  so  declare  his  love.  Some  acknow- 
ledge God  as  their  maker,  others  as  their  Father :  in  t/iem,  is 
dependence  and  gubernation  only ;  in  these,  is  recognition 
and  inheritance. 

The  bond  of  this  more  special  union  of  the  reasonable 
creature  unto  God,  was  originally  the  law  of  man's  creation, 
which  did  prescribe  unto  him  the  form  and  limits  of  his 
working,  and  subordination  unto  God  ;  which  knot  he,  by 
his  voluntary  aversation,  violating  and  untying,  there  did  im- 
mediately ensue  a  disunion  between  God  and  man.  So  says 
the  prophet  * ;  "  Your  sins  have  separated  between  you  and 
your  God."  Now  as  the  parts  of  a  body,  so  long  as  they 
are,  by  the  natural  bonds  of  joints  and  sinews,  united  to 
the  whole,  do  receive  from  the  fountains  of  life,  the  heart 
and  the  brain,  all  comfortable  supplies  for  life  and  motion, 
which  are  due  unto  them;  but  being  once  dissolved  and  bro- 
ken off,  there  then  ceaseth  all  the  interest  which  they  had 
in  the  principal  parts ; — so,  as  long  as  man,  by  obedience 
to  the  law,  did  preserve  the  union  between  God  and  him 
entire,  so  long  had  he  an  evident  participation  of  all  tliose 

<Hcb.  i.  3.      '  Psalm  xix.  I.      •  Ephes.  iv.  24.      f2Pct.  i.  4.      f  hii.  lis.  2. 


HOLV    SACRAMENT.  45 

graces  spiritual,  which  were  requisite  to  the  holiness  and 
btppioess  of  so  noble  a  creature :  but  having  once  trans- 
grened  the  law,  and  by  that  means  broken  the  knot,  he  is 
■o  more  possessed  of  that  sweet  illapse  and  influence  of  the 
Spirit,  which  quickeneth  the  church  unto  eternal  life :  but 
havii^  united  himself  unto  another  head,  and  subjected  his 
parts  anto  another  prince,  even  the  prince  that  ^'  ruleth  in 
the  children  of  disobedience  V^  ^^  is  utterly  destitute  of  all 
divine  communion,  an  '  alien  from  the  commonwealth  V  &Qd, 
by  consequence,  from  all  the  privileges  of  Israel ;  a  stranger 
from  the  '  covenant  of  promise/  unacquainted  with,  yea,  un- 
aUe  to  conceive  aright  of  spiritual  things  ^ ;  quite  shut  out 
from  the  kingdom,  yea,  "  without  God  in  the  world." 

And  thus  far  we  have  considered  the  several  unions,  which 
are  between  the  creatures,  either  in  general,  as  creatures, — 
or  in  particular,  as  reasonable, — and  considered  God  in  the 
relation  of  a  Creator ;— which  will  give  great  light  to  under- 
stand both  the  manner  and  dignity  of  this  mystical  and 
evangelical  union  betwixt  the  church  and  Christ,  considered 
under  the  relation  of  a  Redeemer,  by  whom  we  have  reunion 
and  access  to  the  Father  ^ ;  in  whom  only  he  hath  accepted 
OS  again,  and  given  unto  us  the  adoption  of  children.  Now 
as,  in  the  union  of  God  to  the  creatures,  we  have  before  ob- 
lerved  the  differences  of  it,  that  it  was  either  general  unto  all, 
or  special  unto  some ;  in  which  he  did  either  more  expressly 
manifest  bis  glory,  or  more  graciously  imprint  his  image ; — 
lo  also,  in  the  union  of  Christ  unto  us,  we  may  observe 
■ometfaing  general,  whereby  he  is  united  to  the  whole  man- 
kind; and  something  special,  whereby  he  is  united  unto 
his  choich  ;  and  that  after  a  double  manner ;  either  common 
ante  the  whole  visible  assembly  of  the  Christians,  or  pecu- 
liar and  proper  unto  that  invisible  company,  who  are  the 
immediate  members  of  his  mystical  body. 

First,  Then,  all  mankind  may  be  said  to  be  in  Christ, 
inasmuch  as,  in  the  mystery  of  his  incarnation  "^,  he  took 
dn  him  the  self-same  nature,  which  maketh  us  to  be  men ; 

h  Epbes.  ii.  2.  >  Epbes.  ii.  12.  ^  1  Cor.  ii.  14.  1  Rev.  uii.  14. 

Epbcs.  ii.  13, 18.  i.  5, 6.  ™  Unius  naturae  tunt  vites  et  palmites  ;  propter 

qood  cam  nset  Deus,  cujus  naturae  non  sumus.  Cactus  est  homo,  ut  in  illo  esset 
titit  bamanmnatura;  cujus  et  nos  orones  palmites  esseraus.  Au%,  Tract.  80.  Joh. 


46  MEDITATIONS    ON    THE 

and  whereby  he  is  as  properly  man  as  any  of  us,  subject  to 
the  same  infirmities  °y  liable  and  naked  to  the  same  dangers 
and  temptations,  moved  by  the  same  passions,  obedient  to 
the  same  laws  with  us ; — with  this  only  difference,  that  all 
this  was  in  him  sinless  and  voluntary,— in  us,  sinful  and 
necessary. 

Secondly,  Besides  this,  there  is  a  farther  union  of  Christ 
unto  all  the  professors  of  his  truth,  in  knowledge  and  ex- 
plicit faith ;  which  is,  by  a  farther  operation,  infusing  into 
them  the  light  of  truth,  and  some  general  graces  which  make 
them  serviceable  for  his  church :  even  as  the  root  of  a  tree 
will  sometimes  so  far  enliven  the  branches,  as  shall  suffice 
unto  the  bringing  forth  of  leaves,  though  it  supply  not  juice 
enough  for  solid  fruit.  For  whatsoever  graces  the  outward 
professors  of  Christianity  do  receive,  they  have  it  all  derived 
on  them  from  Christ,  who  is  the  dispenser  of  his  Father^s 
bounty,  and  who  enlighteneth  every  man  that  cometh  into 
the  world. 

Thirdly,  There  is  a  more  special  and  near  union  of  Christ 
to  the  faithful,  set  forth  by  the  resemblances  of  "  building  % 
ingrafture,  members  p,  marriage  \**  and  other  the  like  simi- 
litudes in  the  Scriptures, — whereby  Christ  is  made  unto  us 
the  original  and  well-spring^  of  all  spiritual  life'  and  motion, 
of  all  fulness^  and  fructification  °.  Even  as,  in  natural  gene- 
ration, the  soul  is  no  sooner  infused  and  united,  but  pre- 
sently there  is  sense  and  vegetation  derived  on  the  body ; — 
so  in  the  spiritual  new  birth,  as  soon  as  ''  Christ  is  Ibrmed  in 
us,"  as  the  apostle  speaks',  then  presently  are  we  '  quicken- 
ed by  him  7,'  and  all  the  operations  of  a  spiritual  life  %  sense 
of  sin,  vegetation,  and  growth  in  faith,  understanding,  and 
knowledge  of  the  mystery  of  godliness,  taste  and  relish  of 
eternal  life,  begin  to  show  themselves  in  us:  we  are  in 
Christ  by  grace,  even  as,  by  nature,  we  were  in  Adam. 
Now  as,  from  Adam,   there  is  a  perpetual  transfusion  of 

n  Efurieni  tub  dtmbolo,  sitiens  tub  Samaritide,  flens  lAzaroin,  anxius  tuque 
ad  mortem.  Tert.  de  Cam.  ChrUti,  c.  9.  et  advera.  Prax.  c.  27.  o  1  Pet.  ii.  4. 

Eph.  ii.  15.    i  Cor.  iii.  16.  John  xv.  5.  Eph.  it.  15,  16.  p  1  Cor.zii.  12. 

q  Eph.  T.  32.  Psalm  x\v,  2  Cor.  xi.  2.  r  John  it.  14.  ti.  51.  •  John 

xiT.  19.  1  John  t.  12.  *  John  i.  16.  «  John  zt.  5.  >  Gal.  it.  19. 

7  Eph.  ii.  5.  >  Gal.  ii.  20.     Rom.  t.  12,  15,  17,  18, 19.    1  Cor.  zt.  22, 

45,  49. 


HOLV    SACRAMENT.  47 

origiifal  sin  on  all  bis  posterity  \  because  we  were  all  then 
not  only  represented  by  his  person,  but  contained  in  his 
/oins ;  so  from  Christy  who,  on  the  cross,  did  represent  the 
chttrch  of  Gody  and  in  whom  we  are, — is  there,  by  a  most 
special  ioflnence,  transfused  on  the  church,  some  measure 
of  those  graces  ^  those  vital  motions,  that  incorruption,  pu- 
rity, and  holiness,  which  was  given  to  him  without  measure ; 
tiiat  be  mione  might  be  the  author ""  and  original  of  etei'nal 
ssdvatioii,  the  consecrated  Prince  of  Glory  to  the  church  : — 
from  which  consecration  of  Christ,  and  sanctification  of  the 
cbttcli,  the  apostle  infers  a  union  between  Christ  and  the 
cfaafch ;  ^'  For  he  that  sanctifieth,  and  they  that  are  sancti- 
fied, are  of  one  *^.^    And  all  this,  both  union  or  association 
with  Christy  and  communion  in  those  heavenly  graces,  which, 
by  spiritual  influence  from  him,  are  shed  forth  upon  all  his 
members,  is  brought  to  pass  by  this  means  originally, — be- 
came Christ  and  we  do  both  partake  of  one  and  the  self- 
sune  Spirit  * ;  which  Spirit  conveys  to  the  faithful,  whatso- 
ever in  Christ  is  communicable  unto  them.    For  as  the  mem- 
bers natural  of  man  are  all  conserved  in  the  integrity  and 
oaity  of  one  body,  by  that  reasonable  soul  which  animates, 
calivens,  and  actuates  them, — by  one  simple  and  undivided 
iafoniiation,  without  which  they  would  presently  fall  asunder 
ud  moulder  into  dust;  even  so  the  members  of  Christ  are 
iB  firmly  united  unto  him,  and  from  him  receive  all  vital 
■otioiis*  by  means  of  that  common  Spirit,  which,  in  Christ 
abofe  measure,  in  us  according  unto  the  dispensation  of 
God's  good  will,  worketh  one  and  the  sdf-same  life  and 
:  so  that  by  it,  we  are  all  as  really  compacted  into  one 

body,  as  if  we  had  all  but  one  common  soul.  And 
Ikis  is  that  which  we  believe  touching  our  *'  fellowship  with 
Ihe  Son,^'  as  St.  John^  calls  it :  the  clear  and  ample  appre- 

wbereof,   is  left  unto  that  place  where  both  our 
and  likeness  to  him,  and  our  knowledge  of  him,  shall 
be  made  perfect  >. 

^  J^gusL  Eachlnd.  cap.  26.  et  Epist.  23.  ad  Bonifacium:  "Trazit  reatum, 
fua  imiit  erat  in  illo  k  quo  traxit;**  etTert,  de  Testim.  Anim.  c.3.  Regene- 
aric  honunem  in  uno  Christo,  ex  uno  Adam  generatum.  Aug,  Epist.  23. 
»  John  L  16.  «  Heb.  t.  9.  <>  Heb.  ii.  10, 11.  •  Rom.  viii.  9. 

'  1  Mm  L  3*  f  Nam  et  nunc  est  in  nobis,  et  nos  in  illo ;  ted  hoc  nunc 

tone  etiam  cognoscemus :  quamTis  et  nunc  credendo  noverimus,  sed 
eontemplando  noscemus.  Aufrusl.  Tom.  9.  Tract.  75.  in  Johan. 


48  MEDITATIONS    ON    THE 

Sixthly,  We  eat  and  drink  the  Sacrament  of  Christ's  pas« 
sion,  that  thereby  we  may  express  that  more  close  and  sen- 
sible pleasure,  which  the  faithful  enjoy  in  receiving  of  him. 
For  there  is  not  any  one  sense,  whose  pleasure  is  more  con- 
stant and  express,  than  this  of  tasting :  the  reasons  whereof 
are  manifest. 

For  first.  It  follows  by  the  consequence  of  opposites^  that 
that  faculty  when  fully  satisfied,  must  needs  be  sensible  of 
the  greatest  pleasure,  whose  penury  and  defect  brings  the 
extremest  anguish  on  nature.  For  the  evil  of  any  thing, 
being  nothing  else  but  an  obliquity  and  aberration  from  that 
proper  good  to  which  it  is  opposed, — it  must  needs  follow, 
that  the  greater  the  extent  and  degrees  of  an  evil  are,  the 
more  large  must  the  measure  of  tliat  good  be,  in  the  distance 
from  which  that  evil  consisteth.  Now  it  is  manifest  that 
the  evil  of  no  sense  is  so  oppressive  and  terrible  unto  nature, 
as  are  those  which  violate  the  taste  and  touch  *";  which  latter 
is  ever  annexed  to  the  former.  No  ugly  spectacles  for  the 
eyes,  no  howls  or  shriekings  for  the  ear,  no  stench  or  in- 
fection of  air  for  the  smell,  so  distasteful, — through  all 
which,  the  anguish  of  famine  would  not  make  a  man  ad- 
venture to  purchase  any  good,  though  afiected  even  with 
noisome  qualities. 

Secondly,  The  pleasure  which  nature  takes  in  any  good 
thing,  is  caused  by  the  union  thereof  to  the  faculty,  by  meane 
whereof  it  is  enjoyed  :  so  that  the  greater  the  union  is,  the 
more  necessarily  is  the  pleasure  of  the  thing  united.  Now 
there  is  not  any  faculty, 'whose  object  is  more  closely  united 
unto  it,  than  this  of  tasting.  In  seeing,  or  hearing,  or  smell- 
ing, there  may  be  a  far  distance  between  us  and  the  things 
that  do  so  afiect  us ;  but  no  tasting  without  an  immediate 
application  of  the  object  to  the  faculty.  Other  objects  sa- 
tisfy, though  without  me;  but  meats  never  content  nor 
benefit,  till  they  be  taken  in.  Even  so  is  it  with  Christ  and 
the  faithful :  many  things  there  are,  which  affect  them  with 
pleasure,  but  they  are  without,  and  at  a  distance ;  only 
Christ  it  is,  who,  by  being  and  dwelling  in  them  ^  delight- 
eth  them. 

b  Moriensque  recepit  Qnis  nollet  victuru*,  aqaat,  &c.  Vid.  Lucan.  lib.  4. 
I  '£y  Cfup.  Gtl.  iv.  19.— *Ey  tm  ttapilM  ^/twr.  Eph.  iii.  17. 


HOLT    SACHAMESr.  4i> 

ListJy,  We  eat  and  driok  the  Sacrament  of  Christ  cruci- 
fied, that  therein  we  may  learn  to  admire  the  wjtdoiti  of 
God*s  mercy,  who,  by  the  same  manner  of  actionn  \  doth 
restore  us  to  life,  by  which  we  fell  from  it.  Satan  and  death 
did  first  aiBsault  onr  ear,  and  then  took  posse»iiion  of  us  by 
the  nK>uth :  Christ  and  faith  chose  no  other  i;ates,  to  make 
a  re-entry  and  dispossess  them, 

Thos  as  skilful  physicians '  do  oflen  cure  a  body  by  tlie 
same  means  which  did  first  distemper  it,  quench  heats  witli 
heat,  and  stop  one  flux  of  blood  by  opening  another ;  mo 
Christ*,  that  he  may  quell  Satan  at  his  own  weapons,  dotli, 
by  the  same  instruments  and  actions,  restore  us  unto  our 
imnitiTe  estate,  by  which  he  had  hurried  us  down  from  it : 
that  those  mouths,  which  were  al  first  open  to  let  in  death, 
may  now  much  more  be  open,  not  only  to  receive,  but  to 
praise  him,  who  is  made  unto  uk  the  autlior  and  Prince  of 
life. 


CHAPTER  XII. 

Ittjeretwes  of  practice  from  the  coniideration  of  the  former 

actions. 

These  are  all  the  holy  actions  we  find  to  have  liecn,  l>y 
Christ  and  bis  apostles,  celebrated  in  the  great  mystery  <>t' 
this  Supper.  All  other  human  accessions  and  su|>er8truc- 
tions,  that  are  by  the  policy  of  SataUi  and  that  carnal  afTec- 
tion,  which  ever  labouretb  to  reduce  God's  service  unto  an 
oatwaxd  and  pompous  gaudiness,  foisted  into  the  substance 
of  so  divine  a  work,  are,  all  of  them,  that  '  straw  and  Htub- 
Ue%^  which  he  who  is  '  a  consuming  fire^'  will  at  last 
purge  away.  Impotent  Christ  was  not,  that  he  could  not, — 
nor  malignant,  that  he  would  not, — appoint, — nor  improvi. 
dent,  that  he  could  not  foresee, — the  needfulness  of  such 
actions ;  which  are  by  some  proposed,  not  as  matter  of  or- 
nament, comeliness,  and  ceremony,  but  are  obtruded  on  con- 
sciences, swayed  with  superstitious  pompousness,  for  matterH 

^T^tuLconUGoMt.  c.  5  '  Arist.  Probl.  icci.  I.  quest.  45.  el  »ccf. 

3  quaest.  26.         «•  Vid^AuguMl,  dc  Ductrina  ChrUtiana,  ;:b.  I.e.  U.         "  I  Cor. 
.H.  12.  «  Hcb.  xii.  29. 

VOL.    111.  K 


50  MEDITATIONS    ON    THE 

substanti&l  and  necesgary  to  be  observed.  As  if  God,  vrho, 
in  the  first  creation  of  the  world  fcom  nothing,  did,  immedi- 
ately after  the  work  produced,  ceaae  from  all  manner  of  fur- 
ther creations, — did.  in  the  second  creation  of  the  world 
from  sin,  not  finish  the  wori^  himself,  but  leave  it  imperfect, 
to  be  by  another  consummated  and  finished.  Certainly, 
whatsoever  human  inventions  do  claim,  direct,  proper,  and 
immediate  subscriptioti  of  conscience,  and  do  propose  them- 
selves as  essential,  or  integral,  or  any  way  necessary  parts 
of  Divine  mysteries ;  they  do  not  only  rob  God  of  his  honour, 
and  intrude  on  his  sovereignty,  but  they  do  farther  lay  on 
him  the  aspersion  of  an  imperfect  Saviour,  who  staudeth  in 
need  of  the  church's  concurrence,  to  consummate  the  work 
which  he  had  begun.  Away  then  with  those  actions  of  ele- 
vation, adoration,  oblation,  circumgestatton,  mimical  ges- 
tures, silent  whisperings  I*,  and  other  the  like  encroachments, 
in  the  supposed  proper  and  real  sacrifice  of  Christ  in  the 
mass ;  wherein  I  see  not,  how  they  avoid  the  guilt  of  St. 
Paul's  fearful  observation,  "To  crucify  again  the  Lord  of 
glory,  and  put  him  unto  an  open  shame."  In  which  things, 
BB  in  sundry  others,  they  do  nothing  else  but  imitate  the 
carnal  ordinances  of  the  Jews,  and  the  heathenish  will-wor- 
ship of  the  Ethnicks  ;  who  thought  rather  by  the  motions  of 
their  bodies,  than  by  the  affections  of  their  hearts,  to  wind 
into  the  opinion  and  good  liking  of  their  gods. 

Certainly,  affectation  of  pomp,  ceremony,  and  such  other 
human  superstructions  on  the  Divine  institution,  which  are 
not  used  for  order,  with  decency  and  paucity,  but  imposed 
as  yokes  upon  the  consciences  of  the  people,  by  an  arro- 
gated  power  of  the  ciiurch,  to  bind  the  conscience  by  them  j 
— I  say,  all  other  pompous  accumulations  unto  the  sub- 
siance  of  Christ's  Sacraments,  are,  by  TertuUian'',  made  the 
characters  and  presumptions  of  an  idolatrous  service.  True 
it  is  indeed,  that  the  ancients  make  mention,  out  of  that 
fervour  of  love  and  piety  towards  ao  sacred  mysteries,  of 
adoration  at  them',  and  of  carrj'ing  the  remainders'  of  tlteut 

f  Dr.  RcyncJdi'  amtcrtate  with  H«rt,  c.  S,  divra.  i. — El  Momay  <ie  Euchuici. 

p.  62.  in  lo\.  4  Mcniior,  li  rod  Idolorum  Htlemmi  de  luggeiiu,  cl  ippuacu, 

deque  mmptu   fidcm  cl  auctoijlium  sibi  exilruuni.     Trrl.   de   Bipt.  cap.  2. 

'  Carncm  Chiiili  in  roysleriU  adoramus.  AmL-riu,  de  Spiiit.  Sanclo,  1.3.  c.  13. 

MaaduGiiH  el  adoiani.  /tug,  ep.  120.  c.  27,  •  'H  Siihru  kbI  q  utrixnta    ' 


HOLY    SACRA  M|:M.  HI 


unto  tbm  abseot  Christians.  But^  ss  in  other  things  »o  here 
liiame»  we  find  it  most  true.  That  thiogH,  by  devout  men 
begun  pioiisly«  and  continued  with  seal,  do  efter,  when  they 
light  in  the  handling  of  men  otherwise  qualified,  degenerate 
into  superBtition,~the  form,  purpose,  end,  end  reason  of  their 
observation  bttog  utterly  neglected  :  it  bein^  the  contrivance 
of  Satan  to  raise  his  temple  after  the  some  form,  and  with 
the  same  materials  whereof  God's  consisteth,— to  pretend  the 
practice  of  the  saints,  for  the  enforcements  of  his  own  pro- 
jects,— to  transform  himself  into  an  angel  of  light*,  that  he 
may  die  easier  mislead  unstable  and  wandering  souls, — and 
to  retain  at  least '  a  form  of  godliness"/  that  he  may,  with  less 
claraour  and  reluctancy,  withdraw  the  substance.  And  as, 
in  many  other  things,  so  hath  be  herein  likewise  abused  tiie 
pi^  of  the  best  men,  unto  the  furtherance  of  his  own  ends. 
That  adoimtion,  which  they  in  and  at  the  mysteries  did  ex- 
hibit unto  Christ  himself  (as  indeed  they  could  not  choose 
a  belter  time  to  worship  him  in),  he  impiously  derives  upon 
the  creatnre ;  and  makes  it  now  to  be  done,  not  so  much  at, 
as  unto,  the  elements ;  making  them  as  well  the  term  and 
object  %  as  occasion  of  that  worship,  which  is  due  only  to  the 
Lord  of  the  Sacrament^.  That  carrying  about,  and  reserving 
of  the  eucharist,  which  the  primitive  Christiuns '  used  for  the 
benefit  of  those,  who,  either  by  sickness  or  by  persecutions, 
were  withheld  from  the  meetiugs  of  the  Christians  (as  m 
those  days  many  were),  is  by  him  now  turned  into  an  idola- 
trous circumgestation ;  that,  at  the  sight  of  the  bread,  the 
people  might  direct  unto  it  that  worship,  which  is  due  only 
to  the  person  whose  passion  it  representeth,  but  iihose 
honour  it  neither  challengeth  nor  knoweth.  And  certainly, 
if  we  riew  the  whole  fabric  either  of  gentilism  or  heresy,  we 
shall  observe  the  methods  and  contrivances  of  Satan  ',  must 
often  to  drive  at  this  point, — That,  either  under  pretence  of 
Divine  truth,  or  under  imitation  of  Divine  institutions,  retain- 


TM  W  ^rafmiaiw  hd    tww   Suur^vtfr   vt^tvtrcu.      J'ultn.  Mart.  Apolog.   2.   ]un 

t  2  Cor.  zi.  14.  •  8  Tim.  iti.  ft.  ■  Justin,  Matt,  ut 

teripCiini  CM.  7  Mitth.  It.  10.  ■  Vid.  Ten.  de  Corcm.  Milit.  c.  15. 

d  dc  BB(Mift.  c.  ft.  et  de  PnMcript.  cap.  40.  coot.  Prmzeum,  c.  1.  cc  de  Specta. 
op. 27.  cc  Apolo^  47. ctJokam.  Stuck. de  Andq.  Coovival.  1. 1.  c.  33. et  I.  3.  c.  21 . 
•  nm^mn^  2  Cor.  &i.  3.  Mo<«««u,  IC|>hei.  vi.  1 1.  /S«i^,  Rev.  li.  24.  ^,4ara, 
2  Cor.  ii. 

L   2 


62  MKDITATIONS    ON    THE 

ing  the  same  material  actions  which  God  requires,  or  which 
the  godly  have  piously,  or  upon  temporary  reasons  observed^ 
— he  may  convey  into  the  hearts  of  men  his  own  poison,  and 
imprint  an  opinion  of  holiness  towards  his  own  devices. 
For  howsoever  his  power  and  tyranny  have  done  much  mis- 
chief to  God's  church  ;  yet  his  masterpiece  is  that  cunning 
and  deceit  which  the  Scripture  so  often  takes  notice  of. 

Secondly,  We  see  here  what  manner  of  men  we  ought  to 
be  in  imitation  of  these  blessed  actions,  that  we  may  be  con- 
formable unto  the  death  of  Christ  ^ 

First,  As  he,  when  he  took  these  elements,  did  consecrate 
them  unto  a  holy  use ;  so  we,  ^hen  we  receive  them,  should 
first  consecrate  ourselves  with  thanksgiving^  and  prayer*' 
unto  a  holy  life.  For  if,  not  only  amongst  Christians,  but 
even  amongst  heathens'  themselves,  it  hath  been,  by  the 
law  of  nature,  received  for  a  religious  custom,  not  to  eat  their 
ordinary  food  without  blessing  and  prayer ;  with  how  much 
more  fervency  of  prayer  should  we  call'upon  the  name  of  the 
Lord,  when  we  take  this  ^  cup  of  salvation,'  this  *  bread  of 
life,'  wherein  we  do  not  only  *  taste  how  gracious  the  Lord 
is,'  but  do  'eat  and  drink  the  Lord  himself!'  And,  there- 
fore, the  church  hath,  both  at  first  and  since,  most  devoutly 
imitated  our  blessed  Saviour  in  consecrating  both  these  mys- 
teries and  their  own  souls,  by  thanksgiving  and  prayer,  be- 
fore ever  they  received  the  elements  from  the  hands  of  the 
deacons;  that  so  that  same  pure  wine,  that  immaculate 
blood,  might  be  put  into  pure  and  uutainted  vessels^,  even 
into  sanctified  and  holy  hearts, — lest  otherwise  the  wine 
should  be  spilt,  and  the  vessels  perish.  And  indeed  the  Sa- 
crament is  ignorantly  and  fruitlessly  received,  if  we  do  not 
therein  devote,  consecrate,  and  set  apart  ourselves  unto  God^s 
service.  For  what  is  a  Sacrament  but  a  visible  oath?* 
wherein  we  do,  in  consideration  of  Christ's  mercies  unto  us« 
vow  eternal  allegiance  and  service  unto  him,  against  all  those 

b  Phil.  lit.  10.  1  Pec  iv.  1.  «  1  Cor.  z.  31.  1  Tim.  iv.  4,  5.  d  Non 

prius  discumbifur,  quam  oratio  id  Deum  prsesustetur.  TerL  Apolog.  c.  39. 
•  Inter  epalat  ubi  bene  precari  mos  esset.  Ltv,  lib.  39.  Justinus  Martyr  fute 
ezplicat  in  Apolog.  2.  et  Tertul.  cont.  Marc  1. 1.  c.  23.  '  Matth.  iz.  17. 

Vasa  pura  ad  rem  divinam.   Plaut,  in  Captiv.  Act.  4.  Scene  1.  8  Sacramen- 

turn  visibile  juramentum.  Parous,  in  Heb.  vi.  17.  Vid.  j4ug,  ep.  57.  Vcrbum 
a  miliiait  juiamcnlo  sumptuni.  Vid.  Dempster,  in  Ro«ins.  Antiq.  1.  10.  cap.  3. 


HOLY    SACRAMENT.  o3 

povfTs  and  losU  which  war  against  the  soul*  and  to  make 
oar  iBemben  weapons  of  righteousness  unto  him  f 

Secondly,  As  Christ  brake  the  bread  before  he  ((ave  it, — 
so  must  our  hearts,  before  they  be  offered  up  to  God  for  a 
reasonable  sacrifice  ^,  be  humbled  and   bruised  with  the  ap- 
prehension of  their  own  demerits:  for  ''a  broken  and  con- 
trite heart,  O  Lord,  thou  wilt  not  despise  *.**     Shall  we  have 
adamantine  and  unbended  souls,  under  the  weight  of  those 
sins  which  brake  the  very  rock  of  our  salvation^,  and  made 
the  dead  stones  of  the  temple  to  rend  asunder*?     Was  his 
bodv  broken  to  let  oot  his  blood,  and  shall  not  our  souls  be 
broken  to  let  it  in  ?     Was  the  head  wounded,  and  shall  the 
aJcers  arxi  imposthumes  remain  unlanced  ?     Would  not  God, 
in  the  law  ^,  accept  of  any  but  pushed,  and  dissected,  and 
burned  sacrifices?  was  his  temple  *"   built  of  none  but  cut 
and  hewed  stones  ?  and  shall  we  think  to  have  no  sword  of 
the  Spirit*  divide  us;  no  hammer  of  the  Word  ^  break  us; 
none  of  our  dross  and  stubble  **  burned  up ;  none  of  our  Hesh 
beaten  down ;  none  of  our  old  man  crucified '  and  cut  ofi** 
(torn  vs,  and  yet  be  still  living  sacrifices',  and  living  stones  " 
in  his  temple  ?     Whence  did  David  '  call  on  God.  but  out  of 
the  pit  and  the  deep  waters,  when  his  bones  were  broken, 
and  could  not  rejoice  ?     Certainly,  we  come  unto  God,  either 
as  unto  a  physician,  or  as  to  a  judge:  we  must  needs  bring 
souls,  either  full  of  sores  to  be  cured,  or  full  of  sins  to  be 
condemned. 

Again  ;  In  that  this  rock  of  ours  was  broken.— we  know 
whither  to  fiy,  in  case  of  tempest  and  oppression,  even  unto 
the  holes  of  the  rock  for  succour.  To  disclaim  cur  own 
sufficiency,  to  disavow  any  confidence  in  our  own  strength  ; 
to  fiy  from  church,  treasures,  supererogations,  and  to  lay 
hold  on  him '  in  whom  were  the  treasures ',  the  fulness  of  all 
grace*,  of  which  fulness  we  all  receive  ^;  to  forsake  the  pri- 
vate lamps  of  the  wisest  virgins,  the  saints  and  angels, 
which  have  not  light  enough  to  shine  into  another's  house ; 


k  Sflm.  ui.  1.  i  Pol.  li.  k  1  Cor.  z.  4.  i  Matth.  uvii.  51. 

*  Lcrit.  xxwi.  Vkl.  TtrhtL  coot.  Jodsot,  c  14.  Levit.  i.  6.9.  ■  1  Kin(;«  vt.  7. 

•  Epfect.  vi.  17.  P  Jcf .  zziii.  39.  S  1  Cor.  iii.  13.  is.  27.  r  tphe*. 
i#.  23.  Cot  iii.  5.  *  Mitth.  v.  29,  30.  «  Rom.  iit.  1.  •  1  Pet.  ii.  ft. 
>  Pkaim  Iziz.  and  IL  J  Cant.  ii.  14.  «  Col.  it.  X  »  Col.  i.  19. 
^Johni.  16. 


54  MEDITATIONS    ON    THE 

and  to  have  recourse  only  to  the  sun  of  righteousness,  the 
light  not  of  a  house,  but  of  the  world,  who  enlighteneth 
every  man  that  cometh  into  it.  Think  when  thou  seest  these 
elements  broken,  that  even  then  thou  appliest  thy  lips  unto 
his  bleeding  wounds^  and  dost  from  thence  suck  salvation. 
That  even  then  with  Thomas,  thy  hand  is  in  his  side, 
from  whence  thou  mayest  pluck  out  those  words  of  life, 
"  My  Lord  and  my  God  ;^  that  even  then  thou  seest  in  each 
wound,  a  mouth  Open, — and  in  that  mouth  the  blood,  as  a 
visible  prayer  to  intercede  with  Ood  the  Father  for  thee ;  and 
to  solicit  him  with  stronger  cries  for  salvation,  than  did  Abera 
for  revenge  ^.  Let  not  any  sins,  though  never  so  bloody,  so 
numberless,  deter  thee  from  this  precious  fountain.  If  it  be 
the  glory  of  Christ's  blood  to  wash  away  sin,  then  is  it  his 
greatest  glory  to  wash  away  the  greatest  sins.  Thy  sin,  in- 
deed, is  the  object  of  Ood^s  hate ;  but  the  misery  which  sin 
brings  upon  thee,  is  the  object  of  his  pity.  O  when  a  poor 
distressed  soul,  that  for  many  years  together  hath  securely 
weltered  in  a  sink  of  numberless  and  iioisome  lusts,  and  hath 
ever  been  environed  with  a  hell  of  wickedness, — shall,  at 
last,  have  received  a  wound  from  the  sword  of  God^s  Spirit, 
an  eye  to  see,  and  a  heart  to  feel  and  tremble  at,  the  terrors 
of  God's  judgements, — shall  then  (I  say)  fly  out  of  him- 
self, smite  upon  his  thigh,  cast  away  his  rags,  crOuch  and 
crawl  unto  the  Throne  of  Grace,  solicit  God's  mercy  With 
strong  cries  for  one  drop  of  that  blood  which  is  nevet  cast 
away,  when  poured  into  sinful  and  sorrowful  souls; — how 
think  we,  will  the  bowels  of  Christ  turn  within  him !  How 
will  he  hasten  to  meet  such  an  humbled  soul,  to  embrace 
him  in  those  arms  which  were  stretched  on  the  cross  for  him, 
and  to  open  unto  him  that  inexhausted  fountain,  which  even 
delighteth  to  mix  itself  with  the  tears  of  sinners  !  Certainly, 
if  it  were  possible  for  any  one  of  Christ's  wounds  to  be  more 
precious  than  at  the  rest,  even  that  should  be  opened  wide, 
and  poured  out  into  the  soul  of  such  a  penitent.  Yea,  if  it 
might  possibly  be,  that  the  sins  of  all  the  world  could  be 
even  thronged  into  the  conscience  of  one  man,  and  the  whole 
guilt  of  them  made  proper  and  personal  unto  him ;  yet  if 
such  a  man  could  be  brought  to  sue  for  grace  in  the  medita- 

«  Hcb.  zii.  24. 


HOLY    SACRAMENT.  55 

tion  of  Christ's  broken  body,  there  would  thence  issue  balm 
enoogb  to  cure,  blood  enotigh  to  wash  and  to  drown^  them  all. 
Only  let  not  us  iiin,  b^cKtise  grace  abounds ;  let  not  us  make 
work  for  the  blood  of  Christ,  and  goi  about,  by  orintison  and 
presumptuous  sins,  Hh  it  were,  to  pose  God^s  mercy:  the 
Uood  of  Christ,  if  spilt  and  trampled  under  foot,  will 
certainly  cry  so  much  louder  than  Abel's  for  vengeance, 
by  bow  much  it  is  the  more  precious.  It  may  be  as  well 
qpoN  OS  as  m  us.  As  the  virtue  and  benefit  of  Christ^s  blood 
is  im  tbose,  that  embrace  it  unto  life  and  happiness ;  so  is 
the  g^t  of  it  tgnm  those,  that  despise  it  utklo  wretchedness 
and  condemnation. 

Thirdly^  In  that  Christ  gave  and  delivered  these  mysteries 
«nto  the  church,  we  likewise  must  learn  not  to  engross  our- 
selves or  otir  own  gifts ;  but  freely  to  dedicate  them  all  unto 
fkt  honour  of  that  God,  afid  benefit  of  that  church,  nnto 
which  he  gav6  both  himself  and  them.  Even  nature  hath 
made  men  to  stand  in  need  of  each  other'';  and  therefore 
hath  imprinted  in  them  a  natural  inclination  unto  fellowship 
and  society,  in  one  common  city.  By  Christ  we  are  all  made 
of  one  city  %  of  one  household ;  yea  of  one  church,  of  one 
lfple>  He  hath  made  us  members  of  one  body  ^  animated 
by  one  and  the  same  spirit :  stones  ^  of  one  entire  building, 
united  on  one  and  the  same  foundation  ** :  branches  '  of  one 
ODdivided  stock,  quickened  by  one  and  the  same  root  ^ :  and 
therefore  requires  from  us  all  fi  iiiutual  suppoit,  8U(5Conr,  sus^ 
tentation,  and  nourishment  of  each  other,  a  kind  of  traffic 
and  continual  intelligence  from  part  to  part;  a  union  of 
SKmbers  by  the  supply  of  nerves  and  joints,  that  60  each 
OHiy  be  serviceable  unto  the  whole  '•  The  eye  seeth  not  for 
Itself,  but  for  the  body ;  and  therefore  if  the  eye  be  simple, 
the  whole  body  is  full  of  light ;  for  the  light  of  the  body  is 
the  eye  "'.  Nay,  God  in  each  creature  imprinteth  a  love  of 
community  (which  is  that  whereby  one  thing  doth,  as  it 
bestow  itself  on  another)  far  above  the  private  and  do- 
love,  whereby  it  labours  the  preservation  and  advance- 
sent  of  itself.     From  which  general  charity  and  feeling  of 

^4mi.  FoUt.  1. 1.        •  Eph.  ii.  19, 21.  '  1  Cor.  vi.  !9.  xii.  12, 13.  Rom. 

^  11.  Bph.  if.  4.        f  1  Pee.  ii.  5.         »»  Eph.  ii.  29.  1  Cof.  iii.  11.         » John 
w.  t.       k  Rom.  xi.  16, 17, 18.        >  Eph.  iv.  16.        ■»  Mauh.  vi.  22. 


56  AIEUITATIONS    ON    THE 

communion  it  comes  to  pass,  that  if,  by  any  casualty,  the 
whole  body  of  the  universe  be  like  to  suffer  any  rupture  or 
deformity  (as  in  tlie  danger  of  a  vacuum,  which  is  the  con- 
tumely of  nature),  each  particular  creature  is  taught  to  relin- 
quish his  own  natural  motion,  and  to  prevent  the  public  re- 
proach, even  by  forsaking  and  forgetting  of  themselves. 
Agreeable  unto  which  noble  impress  of  nature,  was  that  he- 
roical  resolution  of  Pompey,  when  the  safety  of  his  country 
depended  on  an  expedition  dangerous  to  his  own  particular : 
*'  It  is  not  (said  he)  necessary  for  me  to  live  ;  it  is  necessary 
that  I  go  ^'^  And  more  honourable  that  of  Codrus,  to  dedi- 
cate his  own  life  as  a  sacrifice  for  his  country's  victory. 
But  yet  more  honourable  that  of  the  blessed  apostle, — "  I 
count  not  my  life  dear  unto  myself,  that  I  may  finish  the 
ministry  which  1  have  received  of  the  Lord^^'  But  lastly, 
most  admirable  was  that  of  the  same  blessed  Paul  p  and 
Moses ^  whose  feeling  of  community  transported  them,  not 
only  beyond  the  fear,  but  even  into  a  conditional  desire,  of 
their  own  destruction. 

In  man's  first  creation,  what  was  that  great  endowment  of 
original  righteousness  %  but  such  a  harmony  of  all  man's  feu 
culties  *,  as  that  there  was  no  schism  in  the  body,  no  part 
unsubordinated,  or  unjointed  from  the  rest';  but  did  each 
conspire  with  other,  unto  the  service  of  the  whole,  and  with 
the  whole  unto  the  service  of  God  ?  And  what  was  the  im- 
mediate effect  of  that  great  fall  of  man,  but  the  breaking  and 
unjointing  of  his  faculties,  the  rebellion  of  his  members  each 
towards  other,  whereby  every  faculty  seeketh  the  satisfaction 
of  itself,  without  any  respect  unto  the  common  good  ?  And 
as  it  bred  in  man  an  enmity  to  himself,  so  to  his  neighbour 
likewise.  So  long  as  Adam  remained  upright,  his  judge- 
ment of  Eva  was  a  judgement  of  unity,  '*  bone  of  bone  ":" 
— no  sooner  comes  sin,  but  we  hear  him  upbraid  God  with 
"the  woman  that  thou  gavest  me'';"  terms  of  dislike  and 
enmity. 

n  Necesse  est  ut  cam,  non  ut  vivam.  «  Acts  zx.  24.  p  Rom.  tx.  3. 

9  Ezod.  xzxti.  32.         '  Aquitu  Sum.  part  1.  qua»t.  95.  art.  l.-^Zatmannus  de  Dei 
Imagine  in  Horn.  c.  5.  **n0Vcp  r6p  wtuZa  9§7  Ktnd  rd  wpoardyfutra  rov 

«ai8cr)nryov  f^y,  oZrm  jcol  rb  iwiBvfiriruu^if  Kord  r6w  K6yw,  Vide  ArUt,  Cthic. 
1.  .3.C.  12.  iKa$dw§p  rd  wap0\9kvfiitta  rov  (rijfurrof /Wpia. Vide /fn«/.  Ethic. 
1.  1 .  cap.  13.        •  Gen.  ii.  33.        >  Gen.  iii.  13. 


HOLY    SACRAMKNT.  57 

For  the  removal  whereof,  we  must  imitate  this  great  ex- 
anple  of  Christ  our  head,  whose  sufferings  are  not  only  our* 
aierit,  but  our  example^;  who,  denying  himself ',  his  own 
natural  will,  and  life,  bestowed  himself  on  us,  that  we  like* 
wise  might  not  seek  every  man  his  own,  but  every  man  the 
)^ood  of  another  * ;  bestowing  ourselves  on  the  service  and 
benefit  of  the  church  S  and  so  grow  up  S  and  be  built  up  to- 
gether in  love,  which  is  the  concinnation  or  |>erfecting  of 
the  saints  *'. 

Secondly,  In  that  Christ  gave  this  sacrament,  and  did 
thereby  testify  his  most  willing  obedience  unto  a  cursed 
death,  we  likewise  should,  in  all  our  respects,  back  unto 
him,  break  through  all  obstacles  of  self-love,  or  any  tempta- 
tions of  Satan,  and  the  world ;  and  though  contrary  to  the 
bent  of  our  own  desires,  to  the  propension  of  our  own  cor- 
rupt hearts,  most  willingly  render  our  obedience  unto  him, 
and  make  him  the  Lord  of  all  our  thoughts. 

Firbt,  For  our  understandings ;  we  should  offer  them  as 
free  and  voluntary  sacrifices,  ready  not  only  to  yield  unto 
truth  out  of  constraint,  but  out  of  willingness  and  love  to 
embrace  it,  not  only  for  the  evidence  %  but  for  the  author, 
and  goodness  of  it ;— and  thus  to  resign  our  judgements  into 
God''s  hands,  to  be  (though  never  so  much  against  its  own 
natural  and  carnal  prejudices)  informed  and  captivated  unto 
all  kind  of  saving  knowledge,  even  to  the  extirpating  of  all 
those  presumptions,  prepossessions,  and  principles  of  cor- 
ruption ^  which  use  to  smother  and  adulterate  olivine  truth. 
For  there  is  naturally  in  the  minds  of  men,  (though  otherwise 
eagerly  pursuing  knowledge)  a  kind  of  dread  and  shrinking 
from  the  evidence  of  divine  truths,  (as  each  faculty  avoideth 
too  excellent  an  object)  a  voluntary  and  affected  ignorance  S 
lest,  knowing  the  truth,  they  should  cease  to  hate  it  ** :  — a  fa- 
culty of  making  doubts^  touching  the  meaning  and  extent  of 
such  truths,  whose  evidence  would  cross  the  corruptions  of 
our  practice  ;  and  then  a   framing  of  arguments  and  pre* 

ilPeCu.21.      >  Match,  zxvi.  39.        »  1  Cor.  x.  2,  4.  Phil.ii.  ai.andii.  17. 
^  Acuxx.  24.         c  Epbcfl.  iv.  15.  ^  Kmrmprtffftis  rm¥  iyim^,  Ephet.  tv.  12. 

•  TrrfK/.  de  Pocnit.  cap.  4.  '  Ktuclm  4^ri  ^daprtK^  ^X^'-  ^nti.  Elh.  L  6. 

g'Ayro&a  U  mpmipitr^m.  Arist.  Eth.  1.  3.  c.  1.  ^  Simul  ut  dctinant  tgoo- 

rarc,  otsaant  ct  odisK.  Tertul.  Apolog.  cap.  1.  ^  Domc^tica  judicia,  TfrtmL 

\poL  cap.  l.'^Ciemens  AUs.  Sifom.  lib  4.  Vid.  fhrttid.  in  Trrtul.  Apol.  c.  1. 


58  MEDITATIONS   OK    THE 

sumptions  for  that  part,  which  is  most  favourable  and  flatter- 
ing unto  nature ;  a  certain  private  prejudice  against  the  lus- 
tre of  the  most  strict  and  practical  principles ;  a  humour  of 
cavilling  and  disputing  about  those  parts  of  Ood's  will  ^, 
which  bring  with  them  a  more  straight  obligation  on  the  con- 
science ;  a  withdrawing  the  thoughts  from  acquainting  them- 
selves with  the  more  spiritual  parts  of  divine  truth,  under 
pretence  of  more  important  employments,  about  scholastical 
and  sublime  specidations.  All  which  do  evidently  prove, 
that  there  is  not,  in  the  understandings  that  willingness  to 
give  up  itself  unto  Ood,  which  there  was  in  Christ  to  bestow 
himself  Unto  us. 

Secondly,  For  our  wills  and  affections  * ;  we  should  be 
ready  to  cross  and  bend  them  against  all  the  noise  of  corrupt 
^  delights ;  to  pluck  out  our  right  eye,  cut  off  our  right  hand ; 
to  be  crucified  to  the  world  ;  to  be  disposed  of  by  God^s  provi- 
dence,  cheerfully  in  any  course,  whether  of  passive  obedience 
to  have  a  mind  submitting  unto  it,  and  rejoicing  in  it ;  or  of 
active  obedience  to  obey  him,  contrary  to  the  stream  and 
current  of  our  natural  desires ;  though  it  be  to  offer  unto  him 
our  Isaac"',  our  closest  and  choicest  affection;  though  to 
shake  off  the  child  that  hangeth  about  our  neck  °,  to  stop  our 
ear  to  the  voice  of  her  that  bare  us,  to  throw  the  wife  out  of 
our  bosom,  when  they  shall  tempt  us  to  neglect  Ood,  to  spit 
out  the  sweetest  sin  that  lies  under  our  tongue ;  briefly,  to 
take  under  Christ^s  banners  the  Roman  oath  %  to  go  and  do 
where  and  whatsoever  our  great  captain  commanded  ;  neither 
for  fear  of  death,  or  dread  of  enemy,  to  forsake  service,  or 
resign  weapon  till  death  shall  extort  it. 

Lastly,  In  that  Christ  gave  his  sacrament,  and  therein 
himself,  the  author  and  finisher  of  oiir  salvation  p  ;  we  learn 
how  to  esteem  of  our  salvation^ — ^namely,  as  of  a  free  and 
unmerited  gift.  Christ  was  sold  by  Judas,  but  he  was  given 
by  God  ^ ;  and  that  in  the  absolute  nature  of  a  gift,  without 

k  Audadam  extstiino  de  bono  divini  pnBcq>ti  ditputare ;  TerL  de  PoeniL  c.  4. 
I  Qui  pcrspicit  apud  te  paratam  faisse  virtutem,  reddet  pro  virtute  mercedem. 
Cyprian,  de  Morttl.  Vide  Tertul,  Apol.  c.49.  ™  Quid  fooeres  si  fUium  jubere- 
rls  ocddere  ?  Cyprian,  de  Mortal.  n  Licet  panrnlos  ex  ooUo  pendeat  nepoe,  ftc. 
Werwu  ad  Heliodomm.  ^  H^tBapxM**"  "^  tron^ciy  r6  wpoffrarlSfuitow  ihrA 
rwf  dpx^'^*^  '^^"''^  iCpofutf.  Vid.  Briuon.  de  Fonnulis,  1. 4.  et  Just,  Martyr, 
Apol.  2.  P  Heb.  zii.  3.  4  Deus  cogitavit  talutem  qua  redempti  sumos ; 
Jadas  oogitavit  pretium,  &c.  j4yg.  Tom.  9,  Tract.  7.  in  Ep.  1 .  Johan. 


HOLY    SACRAMENT.  59 

K)  modi  AS  soil  or  request  on  our  part  for  him.     True  it  is^ 

that  if  man  had  persisted  in  the  state  of  his  created  integrity, 

be  might,  after  an  improper  manner,  be  said  to  hate  merited 

the  glory  which  he  was  after  to  enjoy,  inasmuch  as  he  was  to 

obtain  it  in  the  virtue  of  those  legal  operations,  unto  which 

he  was,  by  the  abilities  of  his  own  nature,  without  the  special 

iolQeooe  of  a  supernatural  infused  grace,  fitted  and  disposed ; 

though  eren  this  was  not  from  the  dignity  and  value  of  our 

work,  but  from  the  indulgence  of  Almighty  God ',    who 

would  set  no  higher  price  on  that  glory,  which  he  proposed 

onto  man  for  the  object  of  his  desires,  and  reward  of  his 

works.     For  if  we  go  exactly  unto  the  first  rule  of  justice 

onqoalified  with  clemency  and  bounty,  it  could  not  possibly 

be,  that  Gkid  should  be  bound  to  requite  our  labours  with 

eternal  blias ;  there  being  so  vast  a  disproportion  between 

the  fraition  of   God,  an  infinite  good,  and  any   the  most 

excellent,  yet  still  limited  operation  of  the  creature.     For  as 

water  in  its  own  nature  riseth  no  farther  than  the  spring 

whence  it  first  issueth ;  so  the  endeavours  of  nature  could 

never  have  raised  man,  without  a  mixture  of  God'^s  mercy, 

unto  a  higher  degree  of  happiness,  than  should  have  been 

proportionable  to  the  quality  of  his  work.     But  now  having 

in  Adam  utterly  disabled  ourselves  to  pay  that  small  price. 

It  which  God  was  pleased  to  rate  our  glory  * ;  all  those  who 

are  restored  thereunto  again,  must  acknowledge  both  it,  and 

Christ  the  purchaser  of  it,  as  a  free  gift  of  Almighty  God, 

by  them  so  far  undeserved,  as  he  was,  before  the  promise, 

unknown  ainl  unexpected. 

If  it  be  here  demanded,  how  salvation  can  be  said  to  be 
fredy  given  us,  when  on  our  part  there  is  a  condition  re- 
quired ; — for  the  work  whereby  we  obtain  life,  is  not  quite 
taken  away,  but  only  altered :  before,  it  was  a  legal  work ; 
now,  an  evangelical;  before,  it  was  an  obedience  to  the  law; 
now,  a  belief  in  the  promise  ;  before,  *'  eat  not,  lest  ye  die  ;'* 
now, ''  eat  and  you  shall  live :" — We  answer,  that  the  hand 
of  the  beggar,  without  which  the  aluis  is  no  way  received, 

r  Habcmos  not  aliqoid  r>ei,  ted  ab  ipto,  non  k  nobis ;  Md  ex  gniiA  iptiut,  non 
ex  ooitrft  pf oprictAte ;  Trrfii/.  coot.  Hcrmog. — Vide  Hooker,  Eccles.  Folic.  1.  1. 
lect.  1 1.— Sec  Dr.  Field  of  the  Chorch,  1. 1 .  c.  2.  •  Ncc  quiiqaaiii  dieat  meri- 
tif  opemm  nocum,  fcl  lOCftiit  fidei  tibi  trtdimm,  &c.  ^ug,  Rp.  45,  ad  Valcntcm. 
R— ^^tnm  aliod  4  lege,  non  alienum ;  dircrmm,  ted  mui  contrafium.  Terhtl, 
cant.  Marckm.  lib.  4.  cap.  1 1 . 


fiO  MEDITATIONS    OX     THE 

doth  not  prejudice  the  free  donation  thereof,  that  being  the 
instrument  whereby  the  gift  is  conveyed.  The  labourer  doth 
not  deserve  his  wages,  because  he  receives  it ;  but  he  re- 
ceives it,  because  he  hath  before  deserved  it ;  receiving  con- 
veyethy  it  doth  not  merit  it.  Neither  is  salvation  given  us 
for  our  faith  in  the  virtue  of  a  work,  but  only  because  of 
that  respect  and  relation,  which  it  hath  unto  him  who  trod 
the  wine-press  alone,  without  any  assisting  or  co-meriting 
cause.  Even  Adam  in  innocency  could  not  be  without  an 
assent  and  firm  belief,  that  the  faithful  God  would  perform 
the  promise  of  life  S  made  and  annexed  unto  the  covenant  of 
works.  But  this  faith  could  not  be  the  merit  of  life ",  but 
the  fruit  and  effect  of  merit,  or  rather  obedience  anteceding ; 
for  his  performance  of  the  law  (in  the  right  whereof  he  had 
interest  unto  glory)  preceding,  there  should  immediately 
from  thence  have  issued,  by  faith,  a  prepossession  (as  it 
were)  and  pre-apprehension  of  that  glory,  which,  by. virtue 
of  that  legal  obedience,  he  should  have  had  interest  unto. 
So  that  it  is  repugnant  absolutely  to  the  nature  of  faith, 
to  be  any  way  the  cause  meritorious  of  salvation,  it  being 
nothing  else  but  the  application  and  apprehension  of  that 
salvation ;  which  in  vain  our  faith  layeth  claim  unto,  unless 
in  the  right  of  some  anteceding  work,  either  our  own,  or 
some  others  in  our  behalf,  it  be  first  merited  for  us.  He 
which  believes,  and  so  by  consequence  lays  hold  on  life, 
without  a  ground  preceding  for  his  claim  thereunto,  is  a  rob- 
ber rather  than  a  believer,  and  doth  rather  steal  Heaven  than 
deserve  it,  though  he  is  not  likely  so  to  do ;  for  in  Heaven, 
thieves  break  not  through  nor  steal  '• 

Again,  Suppose  faith  in  the  quality  of  the  work  should 
merit  that,  which  until  merited,  can,  in  truth,  be  never  by 
faith  apprehended  ; — yet,  inasmuch  as  nothing  can  merit  for 
another  any  farther,  than  as  it  is  his  own  proper  work, — faith, 
therefore,  being  not  within  the  compass,  either  of  natural 
or  of  acquired  endowment,  but  proceeding  from  a  supernatu- 
ral and  infused  grace  ^,  it  is  manifest,  that  even  so,  it  cannot 
possibly  obtain  salvation  by  any  virtue  or  efficacy  of  its  own. 
For  as  he  which  bestows  money  on  his  poor  friend,  and 
after,  for  that  money,  sells  him  land,  far  beyond  the  value 

t  G^n.  H.  17.  •  John  vi.  51.  *  Match,  vi.  80.  y  John  vi.  29. 


HOLV    SACIiAMLM.  Gl 

of  the  mouey  which  he  gave,  may  be  thus  far  ataid  rather  to 
muitiply  and  change  his  gifts,  than  to  receive  a  price  fur 
them  ;  so  God,  bestowing  eternal  life  on  roan,  upon  the  con- 
dition  of  beliering,  the  ability  whereunto  he  himself  hath 
first  bestowed  *,  and  between  which  life  and  faith  there  is  an 
infinite  disproportion  of  worth, — may  be  said  rather  to  heap 
his  gifts,  than  to  bargain  and  compact  for  them ;  rather  to 
doable  his  free  bounty,  than  to  reward  man^s  weak  and  im- 
pofect  obedience,  unless  we  take  it  improperly  for  the  din- 
cbarge  of  a  Toluntary  debt,  wherein  it  hath  pleased  God  in 
mercy,  as  it  were,  to  oblige  and  engage  himself  upon  con- 
dition of  oor  faith  *. 

Neither  do  we  herein  at  all  make  way  for  that  cursed  doc- 
trine of  Socinianism, — than  which  a  more  venomouH  nan 
never  sacked  from  so  sweet  and  saving  a  tni*h, — That  be- 
caose  Ovation  is  a  free  gift,  Christ  therefore  lii!  ..ot  suffer 
for  the  satisfaction  of  God's  wrath,  nor  pay  any  le^al  price 
for  the  salvation  of  the  world,  nor  lay  down  himself  in  our 
room,  as  the  ransomer  of  us,  and  purchaser  of  life  for  us,  but 
became  incarnate  in  the  flesh,  made  under  the  law,  obedient 
onto  death,  only  for  an  example  of  patience  and  huniilily 
onto  us,  not  for  a  propitiation  to  his  Father,  and  reconcile- 
Bieni  of  the  world  unto  God.  A  price  was  paid  ^  and  that 
so  precious,  as  that  the  confluence  of  all  created  wealth  into 
one  sum,  cannot  carry  tlie  estimate  of  one  farthing  in  compa- 
rison of  it ;  and  indeed  it  ought  to  be  a  price  more  valuable 
than  the  whole  world,  which  was  to  ransom  so  many  souIm, 
the  loss  of  the  least  whereof  cannot,  by  the  purchase  of  the 
whole  world,  be  countervailed.  A  price  it  was,  valuable 
only  by  him  tliat  paid  and  received  it,  by  us  to  be  enjoyed 
and  adored,  by  God  only  to  be  measured.  Neither  could  it 
stand  witli  the  truth  and  constancy  of  (sod\  law,  with  the 
sacredness  and  majesty  of  his  justice,  to  suffer  violation  and 
not  revenge  it;  and  when  all  his  attributes  are  in  him  one 
and  the  same  thing,  to  magnify  his  mercy,  not  by  the  satis- 

s  Grstias  ago  tibi,  Domine,  cjaia  quod  quaris  k  mc,  prius  ipse  donatti  z  Cypnun. 
de  Bapt.  Christi- — Rrtnunerant  in  nobis  quicquid  ipse  prarstUtt,  U  honorans  quod 
ipae  pcrfedt :  Cypt.  1.  3.  eptst.  25.  *  Dcut,  promittendo,  «icip5um  fecit  dc- 

bitofcm.  August.  ^  A^^m,  Mattk.  xx.  28.  drrJAirrpov,  1  Tim.  li.  5.  wpo^- 

fofd  KwX  ^«0^  Eph.  T.  2.  Heb.  ix.  12.  Kordpa,  Gal.  iii.  Li.  diroXurpw^ir,  1  Cof 
*.  JO.  iAcvfurf,  1  John  ti.  2.  Mattli.  xri.  2(!. 


62  MEDITATIONS    ON    THE 

faction,  but  the  destruction  of  his  justice,  and  so  to  set  his 
own  unity  at  variance  with  itself.  Mercy  and  truth,  right- 
eousness and  peace^  they  were,  in  man's  redemption,  to  kiss, 
and  not  to  quarrel  with  each  other :  God  did  not  disunite 
his  attributes,  when  he  did  reunite  his  church  unto  himself. 
A  price  then  was  paid  unto  God's  justice,  and  eternal  life  is 
a  purchase  by  Christ- bought  %  but  still  unto  us  a  giff^^ 
not  by  any  pains  or  satisfaction  of  ours  attained  unto,  but 
only  by  him  who  was  himself  given  unto  us,  that  together 
with  himself  he  might  give  us  all  things  \  He  unto  whom  I 
stand  engaged  in  a  sum  of  money,  by  mc  ever  impossible  to 
be  raised,  if  it  please  him  to  persuade  his  own  heir  to  join  in 
my  obligation,  and  out  of  that  great  estate,  by  himself  con- 
ferred on  him  for  that  very  purpose,  to  lay  down  so  much  as 
shall  cancel  the  bond,  and  acquit  me ;  doth  not  only  freely 
forgive  my  debt^,  but  doth  moreover  commend  the  abun- 
dance of  his  favour,  by  the  manner  and  circumstances  of  the 
forgiveness.  Man  by  nature  is  a  debtor  unto  God :  there  is 
a  hand-writing  against  him  ^,  which  was  so  long  to  stand  in 
virtue,  till  be  was  able  to  o£fer  something  in  value  propor- 
tionable tp  that  infinite  justice  unto  which  he  stood  obliged; 
which  being  by  him,  without  the  sustaining  of  an  infinite 
misery,  utterly  unsatisfiable,  it  pleased  God  to  appoint  his 
own  co-essential  and  co-eternal  Son  ^  to  enter  under  the 
same  bond  of  law  for  us,  on  whom  he  bestowed  such  rich 
graces,  as  were  requisite  for  the  oeconomy  of  so  great  a 
work.  By  the  means  of  which  human  and  created  graces, 
concurring  with,  and  receiving  value  from,  the  divine  nature, 
meeting  hypostatically  in  one  infinite  person, — the  debt  of 
mankind  was  discharged,  and  the  obligation  cancelled  ;  and 
so  as-many  as  were  ordained  to  life,  effectually  delivered  by 
this  great  ransom,  virtually  sufficient,  and,  by  God's  power, 
applicable  unto  all,  but  actually  beneficial,  and  by  his  most 
wisA  and  just  will,  conferred  only  upon  those,  who  should, 
by  the  grace  of  a  lively  faith,  apply  unto  themselves  this 
common  gift  So  then,  all  our  salvation  is  a  gift,  Christ  a 
gift  ^,  the  knowledge  of  Christ  ^  a  gift,  the  faith  *  in  Christ  a 

«  TltfHwoiriais,  Ephes.  1. 14.  d  John  iii.  16.  Gal.  i.  4.  Tit.  2. 14.  Isai.  iz.  6. 
•  Kom.vm.32.  'Matth.vi.  12.  sCol.ii.14.  hGal.iv.4.  ilsai.iz.6. 
k  Matth.  xiii.  II.        1  Jude  v.  3.     Phil.  i.  29. 


IIOLV    SACRAMENT.  63 

gift,  repentance  "^  by  Christ  a  gift,  the  suffering  °  Tor  Christ 
a  gift,  the  reward  "*  of  all  a  gift ;  whatsoever  we  have,  what- 
toerer  we  are,  is  all  from  Cod  that  showeth  mercy  ^. 

Lastly,  In  that  Christ  gives  his  sacrament  to  be  eaten,  we 
learn,  first,  not  only  our  benefit,  but  our  duty :  the  same 
Christ  it  is,  whom,  in  eating,  we  both  enjoy  and  obey,  he 
being  as  well  the  institutor  as  the  substance  of  the  sacra- 
ment. If  it  were  bat  his  precept,  we  owe  him  our  obser- 
fSAce ;  but  besides  it  is  his  body,  and  even  self-love  might 
move  OS  to  obey  his  precept :  our  months  have  been  wide 
open  anto  poison,  let  them  not  be  shut  up  against  so  sove- 
rejjgn  an  antidote  ^. 

Secondly,  We  see  how  we  should  use  this  precious  gift  of 
Christ  cmcified,  not  to  look  on,  but  to  eat,  not  with  a 
gazing,  speculative  knowledge  of  him,  as  it  were  at  a  dis- 
tance, but  with  an  experimental  and  working  knowledge ; 
■one  truly  knows  Christ,  but  he  that  feels  him.  "  Come, 
tMte  and  see,'*  saith  the  prophet,  '^  how  gracious  the  Lord 
is.'*  In  divine  things,  tasting  goes  before  seeing,  the  union 
before  the  vision :  Christ  must  first  dwell  in  us,  before  we 
mn  know  the  love  of  God  that  passeth  knowledge  \ 

Thirdly,  We  learn  not  to  sin  against  Christ,  because  there- 
in we  do  sin  against  ourselves,  by  offering  indignity  to  the 
body  of  Christ,  which  should  nourish  us  ;  and,  like  swine*, 
by  tiampling  under  foot  that  precious  food,  which  pre- 
•crvath  nnto  life  those  that  with  reverence  eat  it,  but  fatteth 
sato  slaughter  those  who  profanely  devour  it:— even  as  the 
wtmm  nun  in  difiSsrent  grounds  serves  sometimes  to  bring  on 
fte  seed,  other  times  to  choke  and  stifle  it  by  the  forward- 
ness of  weeds  ^  For  as  it  is  the  goodness  of  God  to  bring 
gsod  out  of  the  worst  of  things,  even  sin  ;  so  is  it  the  ma- 
hgaity  of  sin  and  cunning  of  Satan,  to  pervert  the  most  holy 
(,  the  word  of  Ood,  yea,  the  very  blood  of  Christ,  unto 


■  Acuv.  31.  2  Tim.  ii.  25.  b  Phil.  i.  29.  •  Rom.  vi.  23.  P  Restat 
M  pfopicfea  iect£  dictum  intelligatur,  *  Non  volentis,  neque  currentis,  sed  mite* 
■Mb  est  Dei  ;*  ut  totum  Deo  detur,  qui  hominis  voluntatsm  bonam  ec  praeparat 
manudam,  et  adjuvat  praeparatam.  Vid.  Aug.  Encbir.  cap.  32.  q  Nauseabit 

li  f  klimini,  qui  hiavit  ad  venenum  ?  Teri,  cont  Gnost.  cap.  5.  '  Eph.  3. 

U,  IS.  •  Porcis  compaiandi,  qui  ca  prius  conculcant,  ac  luto  ccenoque  invol- 
«•■(,  que  mox  ayide  devorant :  Parker  de  Antiq.  Brit,  in  Praefat.        *  Macth. 

".3,6. 


64  MEDlTATIOIsrs    ON    TlIK 

Lastly,  We  leani,  how  pure  we  ought  to  preserve  those 
doors  of  the  soul  from  filtbiness  and  intemperance,  at  which 
so  often  the  '  Prince  of  glory  '  himself  will  enter  in. 


CHAPTER  XllL 

Of  the  two  first  ends  or  effects  of  the  Sacrament^  namelj/,  the 
exhibition  of  Christ  to  the  Church,  and  the  union  of  the 
Church  to  Christ :  Of  the  real  presence. 

Having  thus  far  spoken  of  the  nature  and  quality  of  this 
holy  sacrament,  it  follows   in   order  to   treat  of  the  ends 
or  effects  thereof,  on  which  depends  its  necessity,  and  our 
comfort.     Our  sacraments  are  nothing  else  but  evangelical 
types  or  shadows  of  some  more  perfect  substance.     For  as 
the  legal  sacrifices  were  the  shadows "  of  Christ  expected, 
and  wrapped  up  in  a  cloud  of  predictions,  and  in  the  loins  of 
his  predecessors ;  so  this  new  mystical  sacrifice  of  the  gos- 
pel is  a  shadow  of  Christ,  risen  indeed,  but  yet  hidden  from 
us  under  the  cloud  of  those  heavens,  which  shall  contain  him 
until  the  dissolution  of  all  things.      For  the  whole  heavens 
are  but  as  one  great  cloud,  which  intercepts  the  lustre  of  that 
sun  of  righteousness,  who  enlightenetli  every  one  that  cometli 
into  the  world.     Now  shadows  are  for  the  refreshing  of  us 
against  the  lustre  of  any  light,  unto  which  the  weakness  of 
the  sense  is  yet  disproportioned.  As  there  are  many  things  for 
their  own  smallness  imperceptible, — so  some,  for  their  mag- 
nitude, do  exceed  the  power  of  sense,  and  have  a  transcend- 
ency in  them,  which  surpasseth  the  comprehension  of  that 
faculty,  unto   which  they  properly  belong.     Mo  man  can,  in 
one  simple  view,  look  upon  the  whole  vast  frame  of  heaven  ; 
because  he  cannot,  at  the  same  moment,  receive  the  species 
of  so  spreading  and  diffused  an  object :  so  is  it  in  things 
divine;  some  of  them  are  so  above  the  reach  of  our  imperfect 
faculties,  as  that  they  swallow  up  the  understanding,  and 
make  not  any  immediate  impression  on  the  soul,  between 
which  and  their  excellency,  there  is  so  great  disproportion. 
Now  disproportion  useth,  in  all  things,  to  arise  from  a 

«  Hcb.  X.  1. 


HOLY    SACRAMENT  65 

double  caase:  the  one  natural  %  being  the  limited  constitii- 
tioo  of  the  faculty,  whereby^  even  in  its  best  sufficiency «  it 
is  disabled  for  the  perception  of  too  excellent  an  object,  as 
are  the  eyes  of  an  owl  in  respect  of  the  sun. 

The  other  accidental ;  namely,  by  violation  and  distemper 
of  the  faculty,  even  vrithin  the  compass  of  its  own  strength  ; 
■s  in  soreness  of  eyes  in  regard  of  light,  or  lameness  in  re- 
gard of  motion.  Great  certainly  was  the  mystery  of  man's 
redemption,  which  posed  and  dazzled  the  eyes  of  the  angels 
themselves^  :  so  that  between  Christ  and  man,  there  are  both 
these  former  disproportions  observable. 

For  first  of  all,  man,  while  he  is  on  the  earth,  a  traveller 
towaids  that  glory  which  yet  he  never  saw,  and  which  the 
tongue  of  St.  Paul  himself  could  not  utter',  is  altogether, 
eveo  in  his  highest  pitch  of  perfection,  unqualified  to  com- 
prehend the  excellent  mystery  of  Christ,  either  crucified,  or 
much  more  glorified.  And,  therefore,  our  manner  of  as- 
senting in  this  life,  though  in  regard  of  the  authority  on 
which  it  is  grounded  (which  is  God^^s  own  Word),  it  be  most 
evident  and  infallible, — yet,  in  its  own  quality,  it  is  not  so 
immediate  and  express,  as  is  that  which  is  elsewhere  re- 
served for  as.  For,  hereafter,  we  shall  know  even  as  we  are 
known,  by  a  knowledge  of  vision  *,  fruition,  and  possession : 
here  daricly,  by  stooping  and  captivating  our  understandings 
aato  those  divine  reports,  which  are  made  in  Scripture,  which 
is  a  knowledge  of  faith,  distance,  and  expectation.  We  do, 
J  say,  here  bend  our  understandings  to  assent  unto  such* 
tatbsy  as  do  not  transmit  "any  immediate  species  or  irradiation 
of  their  own  upon  them :  but  there  our  understandings  shall 
be  raised  unto  a  greater  capacity,  and  be  made  able,  without 
a  secondary  report  and  conveyance,  to  apprehend  clearly 
those  glorious  truths,  the  evidence  whereof  it  did  here  sub- 
mit onto,  for  the  infallible  credit  of  God ;  who,  in  his  Word, 
had  revealed,  and,  by  his  Spirit,  obsignated  the  same  unto 
them :  as  the  Samaritans  knew  Christ  at  first  only  by  the  re- 
port of  the  woman  ^ — which  was  an  assent  of  faith  ;  but 
after,  when  they  saw  his  wonders,  and  heard  his  words,  they 
knew  him  by  himself, — which  was  an  assent  of  vision. 


>  Vide  jtfuin,  part.  1.  quaest.62.  arL  2.  ad  secundum.  7  1  Titn.  iii.  ir>. 

■  t  Cor.  xii.  4.        »  I  Cor.  xv.        *>  John  iv. 

VOL.    III.'  F 


66  MEDITATIONS    ON    THE 

Secondly,  As  the  church  is  here  but  a  travelling  church, 
therefore  cannot  possibly  have  any  farther  knowledge  of  that 
country  whither  it  goes,  but  only  by  the  maps  which  describe 
it,  the  Word  of  God ;  and  these  few  fruits  *  which  are  sent 
unto  them  from  it,  the  fruits  of  the  Spirit**,  whereby  they 
have  some  taste  and  relish  of  the  world  to  come  :  so  more- 
over is  it  even  in  this  estate,  by  being  enclosed  in  a  body  of 
sin  (which  hath  a  darkening  property  in  it,  and  adds  unto  the 
natural  limitedness  of  the  understanding,  an  accidental  de- 
fect and  soreness),  much  disabled  from  this  very  imperfect 
assent  unto  Christ,  the  object  of  its  faith.  For  as  sin,  when 
it  wastes  the  conscience,  and  bears  rule  in  the  soul,  hath  a 
power  like  Delilah  and  the  Philistines,  to  put  out  our  eyes 
(as  Ulysses  the  eye  of  his  Cyclops  with  his  sweet  wine  •), 
a  power  to  corrupt  principles,  to  pervert  and  make  crooked 
the  very  rule  by  which  we  work';  conveying  all  moral 
truths  to  the  soul,  as  some  concave  glasses  use  to  represent 
the  species  of  things  to  the  eye,  not  according  to  their  na^ 
tural  rectitude  or  beauty,  but  with  those  wrestings,  inversions, 
and  deformities,  which,  by  the  indisposition  thereof,  they  are 
framed  unto ; — so  even  the  least  corruptions,  unto  which  the 
best  are  subject  (having  a  natural  antipathy  to  the  evidence 
and  power  of  Divine  truth),  do  necessarily,  in  some  manner, 
distemper  our  understandings,  —  and  make  such  a  degree  of 
soreness  in  the  faculty,  as  that  it  cannot  but,  so  far  forth,  be 
impatient  and  unable  to  bear  that  glorious  lustre,  which  shines 
immediately  in  the  Lord  Christ.  So  then,  we  see  what  a 
great  disproportion  there  is  between  us  and  Christ  immediate- 
ly presented  :  and  from  thence  we  may  observe  our  necessity, 
and  God^s  mercy,  in  a£fording  us  the  refreshment  of  a  type 
and  shadow. 

These  shadows  were  to  the  church  of  the  Jews,  many ;  be* 
cause  their  weakness  in  the  knowledge  of  Christ  was  of  ne- 

D 

cessity  more  than  cure,  inasmuch  as  they  were  but  an  infant', 
we  an  adult  and  grown  church:  and  they  looked  on  Christ 
at  a  distance;  we  near  at  hand,  he  being  already  incarnate  : 
unto  us,  they  are  the  sacraments  of  his  body  and  blood,  in 
which  we  see  and  receive  Christ,  as  weak  eyes  do  the  light 


c  Numb.  xiii.  21.        <i  Gal.  v.  22.        •  Horn.  Odyss.  1.  9.         f  Sr/>c«Adj^  troi- 
•Iv  riv  icQM6ya,  Arist,  Rh.  lib.  1.  cap.  1.        s  Gal.  W.  3. 


HOLY    SACRAMENT.  67 

of  the  8un,  through  some  dark  cloud,  or  thick  grove.  So 
theo,  one  main  and  principal  end  of  this  Sacrament,  is,  to  be 
•a  instrument  fitted  unto  the  measure  of  our  present  estate, 
for  the  exhibition  or  conveyance  of  Christ,  with  the  benefits 
of  his  passion  unto  the  faithful  soul ;  an  end  not  proper  to 
this  mystery  alone,  but  common  to  it  with  all  those  legal 
sacraments  which  were  the  *^iore  thick  shadows  of  the  Jewish 
chnrch:  for  even  they  in  the  Red  Sea  ^  did  pass  through  Christ, 
who  wa«  their  way;  in  the  manna'  and  rock,  did  eat  and  drink 
Christy  who  was  their  life ;  in  the  brazen  serpent,  did  behold 
Christy  who  was  their  Saviour ;  in  their  daily  sacrifices,  did 
prepare  Christ,  who  was  their  truth ;  iu  their  passover,  did 
eat  Christ,  by  whose  blood  they  were  sprinkled.  For  how- 
soever between  the  legal  and  evangelical  covenant  there  may 
be  sundry  circumstantial  differences : 

As  first.  In  the  manner  of  their  evidence ;  that,  being  ob- 
•core, — this,  perspicuous ;  to  them,  a  promise  only, — to  us, 
a  gospel ; — 

Secondly,  In  their  extent  and  compass ;  that,  beiug  con- 
fined to  Judea  ^, — this,  universal  to  all  creatures  * ; — 

Thirdly,  In  the  means  of  ministration;  that,  by  priests  and 
prophets  % — this,  by  the  Son  himself,  and  those  delegates 
who  were  by  him  enabled  and  authorized  by  a  solemn  com- 
mission, and  by  many  excellent  endowments  for  the  same 


Lastly,  In  the  quality  of  its  durance ;  that  being  mutable 
and  abrogated,  this  to  continue  until  the  consummation  of 
all  things ; — yet  notwithstanding,  in  substance  they  agree, 
and,  though  by  sundry  ways,  do  all  at  last  meet  in  one  and  the 
same  Christ,  who,  like  the  heart  in  the  midst  of  the  body, 
coming  himself  in  person  between  the  legal  and  evangelical 
church,  doth  equally  convey  life  and  motion  to  them  both  : 
even  as  that  light  which  I  see  in  a  star,  and  that  which  I 
receive  by  the  immediate  beam  of  the  sun,  doth  originally 

k  1  Cor. X.  1, 2,  3, 4.  Terlul,  de  Baptis.  cap.  9.et  cont.  Marcion.  lib.  S.  cap.  IG. 
CI  L  S.  c  7.  '  Manna  et  aqua  i  petr&  habebant  in  se  figuram  futuri  mysterii, 
^•od  none  samimus  in  comroemoratiunem  Christi  Domini.  Amhros.  in 
ICor.Zw— Vk).  Momaifdc  Eucharist,  lib.  4.  cap.  1.— Dr.  AVM  of  the  Church, 
L1.C.5.  Pffreus  in  Ueb.  cap.  8.  et  cap.  10,  &c.  12,  18,  28.  Acts  xiii.32. 
Gil.  ill.  17.  Acts  xui.  46.  Matth.  z.  5,  6.  ^  Rom.  iii.  2.  Eph.  ii.  12.  ^  Nfark 
ati.  15.  liai.  xlix.  6.         »  Hcb.  i.  1,  2.  x.  9.  vii.  12, 16.  vi.  20.  vii.  16,  24,  28. 

F   2 


68  MEDITATIONS    ON    THE 

issue    from  the  same  fountain,  though   conveyed  with  a 
different  lustre,  and  by  a  several  means. 

So  then,  we  see  the  end  of  all  Sacraments  made  after  the 
second  covenant  (for  Sacraments  there  were  even  in  Para- 
dise before  the  fall),  namely.  To  exhibit  Christ,  with  those 
benefits  which  he  bestoweth  oh  his  church,  unto  each  be- 
lieving soul.  But  after  a  more  especial  manner,  is  Christ  ex- 
hibited in  the  Lord's  Supper,  because  his  presence  is  theit 
more  notable.  For  as,  by  faith,  we  have  the  evidence,— so, 
by  the  Sacrament,  we  have  the  presence  of  things  farthest 
distant  and  absent  from  us.  A  man  that  looketh  on  the  light 
through  a  shadow,  doth,  truly  and  really,  receive  the  selfsame 
light,  which  would,  in  the  openest  and  clearest  sunshine,  ap- 
pear unto  him,  though  after  a  different  manner.  *'  There 
shall  we  see  him.'^as  Job  speaks, "  with  these  selfsame  eyes  ;^ 
here,  with  a  spiritual  eye,  after  a  mystical  manner.  So  then, 
in  this  Sacrament  we  do  most  willingly  acknowledge  a  real, 
true,  and  perfect  presence  of  Christ, — not  in,  with,  or  under 
the  elements,  considered  absolutely  in  themselves  **,  but  with 
that  relative  habitude  and  respect,  which  they  have  unto  the 
immediate  use,  whereunto  they  are  consecrated.  Nor  yet  so 
do  we  acknowledge  any  such  carnal  trans-elementation  of  the 
materials  in  this  Sacrament,  as  if  the  body  or  blood  of  Christ 
were,  by  the  virtue  of  consecration,  and,  by  way  of  a  local  sub- 
stitution, in  the  place  of  the  bread  and  wine, — but  are  truly 
and  really  by  them,  though  in  nature  different,  conveyed  into 
the  souls  of  those,  who  by  faith  receive  him.  And  there^ 
fore  Christ  first  said,  "  Take^  eat,"  and  then,  •*  This  is  my 
body  ;^  to  intimate  unto  us  (as  learned  Hooker  observeth  "*), 
that  the  Sacrament,  however  by  consecration  it  be  changed 
from  common  unto  holy  bread,  and  separated  from  common 
unto  a  divine  use,  is  yet  never  properly  to  be  called  the 
'  Body  of  Christ,'  till  taken  and  eaten ;  by  means  of  which 
actions  (if  they  be  actions  of  faith)  that  holy  bread  and  wine 
do  as  really  convey  whole  Christ,  with  the  vital  influences 
that  proceed  from  him,  unto  the  soul,  as  the  hand  doth  them 
unto  the  mouth,  or  the  mouth  unto  the  stomach.    Otherwise, 

>  Secanducn  quendaro  rooduin  Sacramentom  Corporis  Christi  Corpus  est,  et 
Sacramentum  sanguinis  sanguis  est.  Atig-  Epist.  23.  •  Hooker,  lib.  5.  page  359. 
Od  7«lp  tit  Ktwiw  wdna,  rt£r*  XmfM^ofuw,  Just.  Mort.  Apol.  2. 


HOLY    SACKAMLNT.  69 

if  Christ  were  not  really  and  corporally  present  wiih  the  con- 
santed  elemeots,  severed  from  the  act  cif  faithful  receivini;, 
tfce  wicked  should  as  easily  receive  him  nith  their  teeth,  as 
the  fiuthfnl  in  their  soul :  which  to  affirm,  is  both  absurd 
and  impioas  p. 

Now  Christ'*s  presence  in  this  holy  Sacrament  being  a 
thing  of  so  important  consequencei  and  the  consideration 
thereof  being  very  proper  to  this  first  end  of  the  Sacrament, 
the  exhibiting  of  Christ  (for  to  exhibit  a  thing,  is  nothing 
else  bnt  to  present  it,  or  to  make  it  present  unto  the  party 
to  whom  it  is  exhibited  ;)  it  will  not  be  impertinent  to  make 
some  short  digression  for  setting  down  the  manner,  and 
clearing  the  truth  of  Christ^ s  real  presence  ;  the  understand* 
ing  whereof  will  depend  upon  the  distinguishin«^  uf  the  seve- 
ral manners,  in  which  Christ  may  be  said  to  be  present. 

Pint  then,  Christ  being  an  infinite  person,  hath,  in  tlie 
virtue  of  his  godhead,  an  infinite  and  unlimited  presence* 
whereby  he  so  filleth  all  places,  as  that  he  is  not  contained 
or  circumacribed  in  them :  which  immcuaity  of  his  making 
him  intimately  present  with  all  the  creatures,  is  that  where- 
by they  are  quickened,  supported,  and  conserved  by  him. 
For  ^^  by  him  all  things  consist;"  and  "he  upholdeth 
them  all  by  the  word  of  his  power  ;**  and  "  iu  him  they  live, 
and  move,  and  have  their  being."  But  this  is  not  that  pre- 
•ence,  which  in  the  Sacrament  we  affirm,  because  that  pre- 
npposeth  a  presence  of  Chriit  in  and  according  to  that  na- 
tore,  wherein  he  was  the  Redeemer  of  the  world ;  which  wu4 
hia  human  nature.  Yet  inasmuch  as  thitt  his  hun)an  nature 
subsisteth  not,  but  in  and  with  tlie  infiniteness  of  tlie  second 
person ;  there  is  therefore,  in  the  second  place,  by  the  Lu- 
therans framed  another  imaginary  presence  of  Christ's  human 
body  (after  once  the  Divinity  was  pleased  to  derive  glory  in 
fulness  on  it) ;  which  giveth  it  a  participated  ubiquity  unto 
it  too,  by  means  whereof.  Christ  is  corporally  in  or  under  the 
sacramental  elements. 

But  this  opinion,  as  it  is  no  way  agreeable  with  tht*  truth 
of  the  human  nature  of  Christ,  so  is  it  greatly  injurioun  to 

f  Nob  denm  id  mordendum  acuiraus,  ted  Mc  siooerA  panem  franKimus  ct 
pntimar.  Cff^r.^^Qm  numducat  tatu^,  non  foris;  (|ui  manducat  in  oirdr,  noi) 
qm  fwit  date.  /ftig.  Trad.  26.  in  Johan.  ci  rU\,  de  Civil.  I)ci.  lib.  21. 
eapuSS. 


70  MEDITATIONS    ON    THE 

his  divinity.  For  first,  Though  Christ's  human  nature  mas, 
in  regard  of  its  production,  extraordinary, — and  in  regard  of 
the  sacred  union  which  it  had  with  the  divine  nature,  ad- 
mirable, — and  in  regard  of  communication  of  glory  from  the 
godhead,  and  of  the  unction  of  the  Holy  Ghost,  far  above 
all  other  names  that  are  named  in  Heaven  or  earth ; — yet,  in 
its  nature,  did  it  ever  retain  the  essential  and  primitive  pro- 
perties of  a  created  substance,  which  is  to  be  in  all  manner 
of  perfections  finite,  and  so  by  consequence  in  place  too. 
For  glory  destroys  not  nature,  but  exalts  it ;  nor  exalts  it  to 
any  farther  degrees  of  perfection,  than  are  consistent  with 
the  finiteness  of  a  creature,  who  is  like  unto  us  in  regard  of 
all  natural  and  essential  properties.  But  these  men  give  unto 
Christ's  body  far  more  than  his  own  divine  nature  doth ; 
for  he  glorifies  it  only  to  be  the  head,  that  is,  the  most  ex^ 
cellent  and  first-bom  of  every  creature  :  but  they  glorify  it 
BO  far,  as  to  make  it  share  in  the  essential  properties  of  the 
divine  nature.  For  as  that  substance  unto  which  the  intrin- 
secal  and  essential  properties  of  a  man  belong,  is  a  man  ne- 
cessarily (man  being  nothing  else  but  a  substance  so  qua- 
lified) ;  so  that  being,  unto  which  the  divine  attributes  do 
belong  in  that  degree  of  infiniteness,  as  they  do  to  the  di- 
vine person  itself,  must  needs  be  God :  and  immensity,  we 
know,  is  a  proper  attribute  of  the  Divinity,  implying  infi- 
niteness, which  is  God^s  own  prerogative.  Neither  can  the 
distinction  of  ubiquity  communicated,  and  original  or  essen-' 
tial,  solve  the  consequence  :  for  God  is  by  himself  so  difier- 
enced  from  all  the  creatures,  as  that  it  is  not  possible  any 
attribute  of  his  should  be  participated  by  any  creature  in  that 
manner  of  infiniteness  as  it  is  in  him  :  nay,  it  implies  an  in- 
evitable contradiction,  that,  in  a  finite  nature,  there  should 
be  room  enough  for  an  infinite  attribute. 

We  confess,  that  inasmuch  as»  the  human  nature  in  Christ 
is  inseparably  taken  into  the  subsistence  of  the  omnipresent 
Son  of  God,  it  is  therefore  a  truth  to  say,  That  the  Son  of 
God,  though  filling  all  places,  is  not  yet,  in  any  of  them, 
separated  or  asunder  from  the  human  nature.  Nay,  by  the 
virtue  of  the  communication  of  the  properties,  it  is  true  like- 
wise to  say,  that  the  man  Christ  is  in  all  places,  though  aot 
in,  or  according,  to  his  human  nature.  But  now  from  the 
union  of  the  manhood  to  the  godhead,  to  argue  a  co-exten- 


HOLY    SACUAMENT.  71 

siooy  or  joint-presence  therewith,  is  an  inconsequent  argu- 
Qieot,  as  may  appear  in  other  things.  The  soul  hath  a  kind 
of  immensity  in  her  little  world,  beinj^  in  each  part  thereof 
whole  and  entire :  and  yet  it  follows  not,  because  the  soul 
is  onited  to  the  body,  that  therefore  the  body  must  needs 
partake  of  this  omnipresence  of  the  soul :  else  should  the 
whole  body  be  in  the  little  finger,  because  the  soul,  unto 
which  it  is  united,  is  wholly  there. 

Again,  There  is  an  inseparable  union  between  the  sun 
and  the  beam :  so  that  it  is  infallibly  true  to  say,  the  sun  is 
no  where  severed  from  the  beam ;  yet  we  know  they  both 
oceopy  a  distinct  place.  Again,  Misletoe  is  so  united  to  the 
sabstence  of  the  tree  out  of  which  it  groweth,  that  (though 
of  a  dififerent  nature)  it  subsisteth  not  but  in  and  by  the  sub- 
wtence  of  the  tree ;  and  yet  it  hath  not  that  amplitude  of 
place,  which  the  tree  hath. 

Letting  go  then  this  opinion,  there  is  a  third  presence  of 
Christy  which  is  a  carnal,  physical,  local  presence,  which  we 
affirm  his  human  nature  to  have  only  in  heaven ;  the  Papists 
attribute  it  to  the  Sacrament,  because  Christ  hath  said, 
**  Tliis  is  my  body  ;^  and,  in  matters  of  fundamental  conse- 
fjaence,  be  useth  no  figurative  or  dark  speeches. — To  this 
we  say,  that  it  is  a  carnal  doctrine,  and  a  mistake  like  that 
of  Nicodemus,  and  of  Origen,  from  the  spirit  to  the  letter. 
And  for  the  difficulty,  it  is  none  to  men  that  have  more  than 
only  a  carnal  ear  to  hear  it :  for  what  difficulty  is  it  to  say, 
that  then  the  king  gives  a  man  an  office,  when  he  hath  sealed 
him  such  a  patent,  in  the  right  whereof  that  office  belong- 
eth,  and  is  conveyed  unto  him  i  And  if  Christ  be  thus  lo- 
cally in  the  Sacrament,  and  eaten  with  the  mouth,  and  so 
conveyed  into  the  stomach ;  I  then  demand  what  becomes  of 
him,  when  and  after  he  is  thus  received  into  the  stomach  ? 
If  he  retire  from  the  accidents  out  of  a  man,  then  first  acci- 
dents shall  be  left  without  any  substance  at  all  under  them  to 
sustain  them ;  and  which  is  (if  any  thing  can  be)  yet  more 
absurd,  bare  accidents  should  nourish,  be  assimilated,  and 
augment  a  substance.  For  it  is  plain,  that  a  man  might  be 
nourished  by  the  bread ;  yea,  the  priest  by  intemperate  ex- 
cess  made  drunk  with  the  consecrated  wine:  unto  which  de- 
testable effects,  we  cannot  imagine  that  God,  by  a  more 
especial  concurrence  and  miracle,  would  enable  the  bare  ac- 


72  MEDITATIONS    ON    THE 

cidents  of  bread  and  wine.  But  if  Christ  stay,  and  do  cor- 
porally unite  himself  to  the  receiver;  then  I  see  not  how  all 
they  that  receive  the  Sacrament,  being  physically  and  sub- 
stantially united  to  Christ's  body,  have  not  likewise  a  natu- 
ral union  to  his  person  too,  that  being  no  where  separated 
from  this,  which  is  blasphemous  to  affirm. 

Secondly,  How  Christ's  body  may  not  be  said  to  have  a 
double  subsistence ;  infinite  in  the  second  person,  and  finite 
in  all  those  with  whom  be  is  incorporated. 

Leaving  then  this  as  a  fleshly  conceit,  we  come  to  a  fourth 
presence  of  Christ,  which  is  by  energy  and  power.  Thus, 
*'  Where  two  or  three  be  gathered  together  in  his  nameS 
Christ  is  in  the  midst  of  them^'  by  the  powerful  working  of 
his  holy  Spirit ;  even  as  the  sun  is  present  to  the  earth,  inas- 
much as,  by  its  influence  and  benignity,  it  heateth  and 
quickeneth  it.  For  all  manner  of  operation  is,  by  some 
manner  of  contact,  between  the  agent  and  the  patient, 
which  cannot  be  without  some  manner  of  presence  too : 
but  the  last  manner  of  presence  is  a  sacramental,  rela- 
tive, mystical  presence.  Understand  it  thus; — The  king 
is  in  his  court  or  presence-chamber  only  locally  and  phy- 
sically ;  but,  representatively,  he  is  wheresoever  his  chan- 
cellor or  subordinate  judges  are,  inasmuch  as  whatsoever 
they,  in  a  legal  and  judicial  course,  do  determine,  is 
accounted  by  him  as  his  own  personal  act, — as  being  an 
effect  of  that  power,  which  though  in  them  as  the  instru- 
ments, doth  yet  originally  reside  no  where  but  in  his  own 
person.  Just  so,  Christ  is  locally  in  Heaven,  which  must 
contain  him  till"  the  restitution  of  all  things  f  yet  having 
instituted  these  elements  for  the  supply,  as  it  were,  of  his 
absence,  he  is  accounted  present  with  them ;  inasmuch  as 
they  which  receive  them  with  that  reverend  and  faithful  af- 
fection, as  they  would  Christ  himself,  do,  together  with 
them,  receive  him  too.  really  and  truly,  though  not  carnally 
or  physically,  but  after  a  mystical  and  spiritual  manner.  A 
real  presence  of  Christ  we  acknowledge,  but  not  a  local  or 
physical ;  for  presence  real  (that  being  a  metaphysical  term) 
is  not  opposed  unto  a  mere  physical  or  local  absence  or  dis- 
tance ;  but  is  opposed  to  a  false,  imaginary,  fantastic  pre- 

%  Matth.  xxviii. 


HOLY    SACEAUENT.  73 

%tnce.  For  if  real  presence  may  be  undereiood  of  nothing 
but  a  carnal  and  local  presence,  then  that  speech  of  Christ, 
"  Where  two  or  three  be  gathered  together  in  my  name, 
there  am  I  in  the  midst  of  them,"  cannot  have  any  real 
troth  in  it ;  because  Christ  is  not  locally  in  the  midst  of 
them. 

This  real  presencci  being  thus  explained,  may  be  thus 
prored  : — ^The  main  end  of  the  Sacrament  (as  shall  be  shown) 
is  to  unite  the  faithful  unto  Christ ;  to  which  union  there 
must,  of  necessity,  be  a  presence  of  Christ  by  means  of  the 
Sacrament,  which  is  the  instrument  of  that  union.  Such 
then  as  the  union  is,  such  must  needs  be  the  presence  too : 
since  presence  is  therefore  only  necessary,  that  by  m€*ans 
thereof  that  union  may  be  effected.  Now  united  unto 
Christ  we  are  not  carnally  or  physically^  a^  the  meat  is  to 
the  body  ;  but  after  a  mystical  manner,  by  joints  and  sinews, 
not  fleshly,  but  spiritual :  even  as  the  faithful  are  united  to 
each  other  in  one  mystical  body  of  Christ,  into  one  holy 
spiritual  building  %  into  one  fruitful  olive-tree,  into  a  holy 
but  mystical  marriage  with  Christ.  Now  what  presence 
fitter  for  a  spiritual  union  than  a  spiritual  presence  ?  Cer- 
tainly, to  confine  Christ  unto  the  narrow  compass  of  a  piece 
of  bread,  to  squeeze  and  contract  his  body  into  so  strait  a 
room,  and  to  grind  him  between  our  teeth,  is  to  humble  him 
(though  DOW  glorified)  lower  than  he  humbled  himself:  he 
himself,  to  the  form  of  a  servant;  but  this,  to  the  condition 
of  a  monster. 

That  presence  then  of  Christ,  which,  in  the  Sacrament,  we 
acknowledge,  is  not  any  gross  presence  of  circumscription ; 
as  if  Christ  Jesus,  in  body,  lay  hid  under  the  accidents  of 
bread  and  wine  ;  as  if  he  who  was  wont  to  use  the  senses  * 
for  witness  and  proof  of  his  presence,  did  now  hide  from 
them,  yea,  deceive  them  under  the  appearances  of  that  whicli 
be  is  not ; — but  it  is  a  spiritual  presence,  of  energy,  power, 
and  concomitancy  with  the  element,  by  which  Christ  doth 
appoint,  that  by  and  with  these  mysteries,  though  not  tn  or 
from  them,  his  sacred  body  should  be  conveyed  into  tlie 
faithful  souL  And  such  a  presence  of  Christ  in  power, 
though  absent  in  flesh,  as  it  is  most  compatible  with  the 

f  1  Prt.ii.  5.  *  John  xx.  20,  27.  Luke  xxiv.  39.  Match,  zxviii.  T. 


74  MEDITATIONS    ON    THE 

properties  of  a  human  body*,  so  doth  it  most  make  for  the 
demonstration  of  his  power,  who  can,  without  any  necessity 
of  a  fleshly  presence,  send  as  great  influence  from  his  sa- 
cred body  on  the  church,  as  if  he  should  descend  visibly 
amongst  us.  Neither  can  any  man  show  any  enforcing  rea- 
son, why,  unto  the  real  exhibition  and  reception  of  Christ 
crucified,  there  should  any  more  physical  presence  of  his  be 
required,  than  there  is  of  the  sun  unto  the  eye  for  receiving 
his  light,  or  of  the  root  unto  the  utmost  branches  for  receiv- 
ing of  vital  sap**,  or  of  the  head  unto  the  feet*  for  the  receiv- 
ing of  sense,  or  of  the  land  and  purchase  made  over  by  a 
sealed  deed^  for  receiving  the  lordship';  or  lastly  (to  use  an 
instance  from  the  Jesuits'*  own  doctrine  out  of  Aristotle), 
of  a  final  cause  in  an  actual  existence,  to  effect  its  power  and 
casualty  on  the  will.  For  if  the  final  cause  do  truly  and 
really  produce  its  efilect,  though  it  have  not  any  material  gross 
presence,  but  only  an  intellectual  presence  to  the  apprehen- 
sion ;  why  may  not  Christ  (whose  sacred  body,  however  it 
be  not  substantially  coextended,  as  I  may  bo  speak,  in  re- 
gard of  ubiquity  with  the  godhead, — yet  in  regard  of  its  co- 
operation, force,  eflicacy,  unlimited  by  any  place  or  subject^ 
it  having  neither  sphere  of  activity,  nor  ^tint  of  merit,  nor 
bounds  of  efficacy,  nor  necessary  subject  of  application,  be- 
yond which  the  virtue  of  it  grows  faint  and  ineffectual), — 
why  may  not  he,  1  say,  really  unite  himself  unto  his  church 
by  a  spiritual  presence  to  the  faithful  soul,  without  any  such 
gross  and  carnal  descent,  or  re-humiliation  of  his  glorified 
body,  unto  an  ignoble  and  prodigious  form  ? 

So  then,  to  conclude  this  digression,  and  the  first  end  of 
this  Sacrament  together;  when  Christ  saith,  "This  is  my 
body,^  we  are  not  otherwise  to  understand  it,  than  those 
other  sacramental  speeches  of  the  same  nature,  '*  1  am  that 
bread  of  life  V—**  Christ  was  that  rock%"  and  the  like:  it 
being  a  common  thing,  not  only  in  holy  Scriptures*^,  but 
even  in  profane  writers  also  %  to  call  the  instrumental  ele- 

t  Ent  ciro  ejus  in  monumento,  sed  virtus  ejus  operabbtur  in  Coeloi  Ambrot, 
de  Incarnat.  cap.  5.  n  Rom.  xi.  16.  '  Ephcs.  i.  22.  w*pnroifi9ts. 

y  Epbes.  i.  14,  v^peeyls,  ■  Rom.  xiv.  11.  »  Greg,  de  FaUfL  torn.  1. 

disp.  1.  qu.  1.  punct.  1. — Hooker,  lib.  5.  sect.  55.  p.  303,  304.  ^  John  vi.  51. 

«  1  Cor.  X.  4.  (*  Gen.  zvii.  10.  Exod.  xii.  11.  •  Foedus  ferirc.  Lw. 

Ki^pVMS  8*  (Ua  iorv,  Scfir  ^potf  Zptua  wtardt,  'A pre  i6»  nccU  Jpoy,  Homer, 


HOLY    SACRAMENT.  75 

meots  by  the  name  of  that  covenant,  of  which  they  arc  only 
the  iachfices,  seals,  and  visible  confirmations,  because  of 
tliat  relation  and  near  resemblance  that  is  between  them. 

The  second  end  or  effect  of  this  Sacrament,  which  in  order 
of  nature  immediately  followeth  the  former,  is  to  obsignate, 
and  to  iDcrease  the  mystical  union  of  the  church  unto  Christ 
their  head.  For  as  the  same  operation,  which  infuseth  the 
reasonable  soul  (which  is  the  first  act  or  principle  of  life 
natnial)  doth  also  unite  it  unto  the  body,  to  the  making  up 
of  one  man ;  so  the  same  Sacrament  which  doth  exhibit 
Christ  mito  us  (who  is  the  first  act  and  original  of  life  di. 
rine)  doth  also  unite  us  together  unto  the  making  up  of  one 
church.  In  natural  nourishment, — the  vital  heat,  being 
stronger  than  the  resistance  of  the  meat,  doth  macerate,  con- 
coct, and  convert  that  into  the  substance  of  the  body  :  but 
in  this  spiritual  nourishment,  the  vital  Spirit  of  Christ ',  hav. 
ing  a  heat  invincible  by  the  coldness  of  nature,  doth  turn  us 
into  the  same  image  and  quality  with  itself,  working  a  fel- 
lowship of  affections,  and  confederacy  of  wills  '.  And  as  the 
body  doth,  from  the  union  of  the  soul  unto  it,  receive 
strength,  beauty,  motion,  and  the  like  active  qualities ;  so 
also  Christ,  being  united  unto  us  by  these  holy  inyHterics, 
doth  comfort,  refresh,  strengthen,  rule,  and  direct  us  in  all 
oar  ways.  We  all,  in  the  virtue  of  that  covenant  made  by 
God  onto  the  faithful,  and  to  their  seed  in  the  first  instant  of 
our  being,  do  belong  unto  Christ  that  bought  us^;  after,  in 
the  laver  of  regeneration,  the  sacrament  of  baptism,  we  are 
Cuther  admitted  and  united  to  him.  Our  right  unto  Christ 
before  was  general,  from  the  benefit  of  the  common  cove- 
nant*; bat,  in  this  sacrament  of  baptism,  my  right  is  made 
persona] ;  and  I  now  lay  claim  unto  Christ,  not  only  in  the 
right  of  his  common  promise,  but  by  the  efficacy  of  this  par- 
ticular washing,  which  sealeth  and  ralifieth  the  covenant  unto 
me.  Thus  is  our  first  union  unto  Christ  wrought  by  the 
grace  of  the  covenant  effectively, — and  by  the  grace  of  bn|>- 
tism  (where  it  may  be  had)  instrumentally ;  the  one  giving 

'  John  Ti.  63.  Rom.  viii.  2.        S  Affcctus  consoctat  et  confoedcrmt  vuluntttes. 
Cfp^atu  ^  1  Cor.  iii.  16.  Rom.  viii.  9,  1 1.  2  Tim.  i.  14.  Eph.  iii.  17.  Gen. 

irh.  17.  Dexu  uc  penooam  non  accipit,  sic  ncc  sptmtem.  Cyprian,  lib.  3.  Episi.  8. 
*  Tit.  iii.  5.  Vide  Coqutr,  Comroen.  ad  lib.  1. — Au^.  dc  Cif .  Dei,  cap.  27.  num.  2. 


76  MEDITATIONS    ON    THE 

unto  Christi  the  other  obsignating  and  exhibiting,  that  right, 
by  a  farther  admission  of  us  into  his  body. 

But  now  we  must  conceive,  that  as  there  is  a  union  unto 
Christy  so  there  must»  as  in  natural  bodies,  be,  i(fter  that 
union,  a  growing  up,  till  we  come  to  our  «»|uuy»  the  measure 
of  the  fulness  of  Christ  ^.  This  growth,  being  an  effect  of  the 
vital  faculty,  is  more  or  less  perfected  in  us,  as  that  is  either 
more  or  less  stifled  or  cherished.  For  as  in  the  soul  and 
body,  so  in  Christ  and  the  church,  we  are  not  to  conceive 
the  union  without  any  latitude,  but  capable  of  augmentation, 
and  liable  to  sundry  diminutions,  according  as  are  the  seve- 
ral  means,  which,  for  either  purpose,  we  apply  unto  our- 
selves.  The  union  of  the  soul  and  body,  though  not  dis- 
solved,  is  yet,  by  every  the  least  distemper,  slackened, — by 
some  violent  diseases,  almost  rended  asunder ;  so  that  the 
body  hath  sometimes  more,  sometimes  less  holdfast  of  the 
soul.  So  here,  we  are  in  the  covenant  and  in  baptism  united 
unto  Christ :  but  we  must  not  forget,  that  in  men  there  is  by 
nature  '  a  root  of  bitterness  ^''  whence  issue  those  '  fruits  of 
the  flesh  ™,^  a  spawn  and  womb  of  actual  corruptions,  where 
sin  is  daily  'conceived  and  brought  forth **;'  a  'mare  mor- 
tuum,'  a  lake  of  death,  whence  continually  arise  all  manner 
of  noisome  and  infectious  lusts :  by  means  of  which,  our 
union  to  Christ,  though  not  dissolved,  is  yet  daily  weakened, 
and  stands  in  need  of  continual  confirmation.  For  every  sin 
doth  more  or  less  smother  and  stop  the  principle  of  life  io 
us ;  so  that  it  cannot  work  our  growth,  which  we  must  rise 
unto,  with  so  free  and  uninterrupted  a  course  as  otherwise  it 
might. 

The  principle  of  life  in  a  Christian,  is  the  very  same,  from 
whence  Christ  himself,  according  to  his  created  graces,  re- 
ceiveth  life  ;  and  Ifaat  is  the  Spirit  of  Christ  %  a  quickening 
Spirit  P,  and  a  strengthening  Spirit  "i.  Now  as  that  great  sin, 
which  is  incompatible  with  faith,  doth  bid  defiance  to  the 
good  Spirit  of  God,  and  therefore  is  more  especially  called, 
'  The  sin  against  the  Holy  Ghost  ;^  so  every  sin  doth,  in  its 
own  manner  and  measure,  quench  the  Spirit  **,  that  it  cannot 


k  Eph.  i¥.  13,  15.  Heb.  zii.  15.  m  Gtl.  v.  »  J«n.  i.  IS. 

•  G«l.  iv.  6.  Rotn.  t iti.  2.        P  John  vi.  63.        <l  Eph«t.  iii.  16.        r  i  Thett. 
V.  19. 


HOLY    SACKAMENT.  77 

quk^eiit  and  grieve  the  Spirit*,  that  it  cannot  strengthen  ui 
in  that  perfection  of  degrees  aa  it  might  otherwise. 

And  thaa  is  oar  onion  unto  Christ  dailj  loosened  and 
slackened  by  the  distempers  of  sin.  For  the  re-establishing 
whereof,  God  hath  appointed  these  sacred  mysteries  as  ef- 
fectual iii8tFiimeota»  where  they  meet  with  a  qualified  sub- 
ject, tB  prodaoe  a  more  firm  and  close  union  of  the  soul  to 
Chriaty  and  to  strengthen  our  faith,  which  is  the  joint  and 
sinew  by  which  that  union  is  preserved ;  to  cure  those 
wouda  \  and  to  p«ge  those  iniquities,  whose  property  is  to 
aepsnte  betwixt  Christ  and  us ;  to  make  ns  submit  our  ser- 
vices \  to  knit  our  wills,  to  conform  our  afiections,  and  to 
iacorpoimte  oar  persona  into  him:  that  ao,  by  constant, 
though  alow  proceedingay  we  might  be  changed  from  '  glory 
to  ^ory/  and  attain  onto  the  'measure  of  Christ,*  there 
wbm  oar  fetth  cuk  bo  vray  be  impaired,  our  bodies  and 
soaia  sobjeot  to  no  decay,  and  by  consequence  stand  in  no 
need  of  any  such  viaticums ',  as  we  here  use  to  strengthen 
OS  ia  a  journey  ao  much  both  above  the  perfection,  and 
against  the  corruption  of  our  present  nature. 


CHAPTER  XIV. 

Of  tkrte  other  endt  of  the  holy  Sacrament :  the  fellowship  or 
umkm  of  the  faithfid:  the  obsignation  of  the  covenant  of 
grace :  and  the  abrogation  of  the  passover. 

"Now  as  the  same  nourishment,  which  preaerveth  the 
umoo  between  the  soul  and  body,  or  head  and  members, 
doth,  in  like  manner,  preserve  the  union  between  the  mem- 
bers themselves;  even  so  this  Sacrament  is,  as  it  were,  the 

>  Epbet.  iv.  Sa.  *  Iste  qui  vulniiB  habet,  mcdicinani  rcqoirit.  Vulnnt  ctt, 
^OM  «bH  pcocttD  MMnos ;  RMdidns  ml  ooalaie  cc  ««iienibile  SacruBcaton.  jfrn* 
Ifw.  de  Smenm.  I.  5.  cap.  4.  Simul  roedicaroentum  ct  botocamtum  ad  tanaodat 
■tatet*  et  pnrgandas  iniquiutct.     CyprUm.  de  Caen.  Dom.  •  Pociu 

qoaedam  iooorporauo,  tubjectit  obtequiit,  volunatibus  juoctia,  affcctibot 
:  Ecus  carnlt  hojos  qviadaai  aviditaa  esc,  et  quoddain  detiderium  manendi 
is  ipio.    C^vprim.  Ibid.     Immu.  Chrymui.  bom.  24.  in  1  Cor.— Qui  mlc  Tiveie, 
habct  ttbi  virac,  aeeedat,  ctedac,  incorpoictur,  vivificetur.  /lug,  episc  &9.  et  vide 
de  Or.  Dei,  lib.  10.  cap.  6.  «  Sioolim  Saaamencum  appellatam.  Vid.  Dmr. 

de  ntiboi  Ecdcsi«,  lib.  2.  cap.  25. 


78  MEDITATIONS    ON   THE 

sinew  of  the  church,  whereby  the  faithful,  being  all  animated 
by  the  same  Spirit  that  makes  them  one  with  Christ,  are 
knit  together  in  a  bond  of  peace  ^,  conspiring  all  in  a  unity 
of  thoughts  and  desires ;  having  the  same  common  enemies 
to  withstand,  the  same  common  prince  to  obey,  the  same 
common  rule  to  direct  them,  the  same  common  way  to  pass, 
the  same  common  faith  to  vindicate;  and  therefore  the  same 
mutual  engagements  to  further  and  advance  the  good  of  each 
other.  So  that  the  next  immediate  effect  of  this  Sacrament 
is,  to  confirm  the  union  of  all  the  members  of  the  church, 
each  to  other,  in  a  communion  of  saints,  whereby  their 
prayers  are  the  more  strengthened,  and  their  adversaries  the 
more  resisted.  For  as  in  natural  things,  union*  strength* 
eneth  motions  natural,  and  weakeneth  violent ;  so,  in  the 
church,  union  strengtheneth  all  spiritual  motions,  whether 
upward,  as  meditations  and  prayers  to  God, — or  downward, 
as  sympathy  and  good  works  towards  our  weak  brethren  : 
and  it  hindereth  all  violent  motions,  the  strength  of  sin,  the 
darts  of  Satan,  the  provocations  of  the  world,  the  judge- 
ments of  God ;  or  whatever  evil  may  be  by  the  flesh, 
either  committed  or  deserved.  And  this  union  of  the  faith- 
ful, is  both  in  the  elements,  and  appellations,  and  in  the 
ancient  ceremonies,  and  in  the  very  act  of  eating  and  drink- 
ing, most  significantly  represented. 

First,  For  the  elements,  they  are  such  as,  though  naturally 
their  parts  were  separated  in  several  grains  and  grapes,  yet 
are  they,  by  the  art  of  man,  moulded  together,  and  made  up 
into  one  artificial  body,  consisting  of  divers  homogeneous 
parts  \  Men,  by  nature,  are  disjointed  not  more  in  being, 
than  in  affections  and  desires  each  from  other,  every  one 
being  his  own  end,  and  not  any  way  affected  with  that  ten- 
derness of  communion,  or  bowels  of  love,  which  in  Christ 
we  recover.  But  now  Christ  hath  redeemed  us  from  this 
estate  of  enmity ;  and  drawing  us  all  to  the  pursuit  of  one 
common  end,  and  thereunto  enabling  us  by  one  uniform 
rule,  his  holy  Word,  and  by  one  vital  principle,  his  holy 

7  Ephes.  iT.  3, 4.  ■  Advincemcnt  of  Learning,  lib.  2.  •  Quando 

DoRiinat  Corpus  tuum  '  panem*  Tocat  de  roultemm  granoniml  adunatione  coo* 
gestum,  populura  nostrum  quern  portabat,  indicat  adunatum.  Sec.  Oypr.  lib.  1. 
epitt.   6.    KodcCrcp  y^   6    fyrot   4k   fmoXXmy   trvyiccffuyor  KSiutmv  i|Mrr«i,  &c 
Chrytost,  in  1  Cor.  Horn  24. 


HOLY    SACRAM£NT.  79 

S(Mrity — we  are,  by  the  means  of  this  holy  Sacrament,  after 
tlie  same  luazmer,  reunited  into  one  spiritual  body,  as  the 
ekmenta,  though  originally  several,  are  into  one  artificial 
mass.  And  for  the  same  reason  (as  I  conceive)  was  the  holy 
pMsover,  in  the  law  ^,  commanded  to  be  one  whole  lamb, 
and  eaten  in  one  family,  and  not  to  have  one  bone  of  it  bro- 
ken ;  to  signify  that  there  should  be  all  unity,  and  no  schism 
or  rupture  in  the  church,  which  is  Christ's  body. 

Secondly,  For  the  appellations  of  this  Sacrament,  it  is 
commonly  called  "  The  Lord's  Supper;"  which  word,  though 
with  oi  it  import  nothing  but  an  ordinary  course  and  time 
of  eating,  yet  in  other  language  it  expresseth  that,  which  the 
oCber  appellation  retains,  'communion'  or  '  fellowship  V 
And  lastly,  it  was  called  by  the  ancients,  '  Synaxis  ^,^  a 
coUection,  gatheoing  together,  or  assembling  of  the  faithful, 
namely,  into  that  unity  which  Christ  by  his  merits  pur- 
chased, by  his  prayer  obtained,  and  by  his  Spirit  wrought 
io  them*  So  great  hath  ever  been  the  wisdom  of  God's  spi- 
rit, and  of  his  church,  which  is  ruled  by  it;  to  impose  on 
divine  institutions  such  names,  as  might  express  their  virtue 
and  oar  duty.  As  Adam^s  sacrament  was  called  the  tree  of 
life  * ;  the  Jews^  sacraments  ^  the  covenant,  and  the  passover; 
and  with  the  Christians  >,  baptism  is  called  '  regeneration  :^ 
— and  the  Lord's  Supper, '  communion  f  that,  by  the  names, 
we  might  be  put  in  mind  of  the  power  of  the  things  them- 
selves. 

Thirdly,  For  the  ceremonies  and  customs,  annexed  unto 
this  Sacrament  in  the  primitive  times, — notwithstanding  for 
sapersiitious  abuses  some  of  them  have  been  abolished,  yet 
in  their  own  original  use  they  did  signify  this  uniting  and 
knitting  quality,  which  the  Sacraments  have  in  it,  whereby 
the  faithful  are  made  one  with  Christ  by  faith,  and  amongst 
diemselves  by  love. 

And  first.  They  had  a  custom  of  mixing  water  with  the 
wine^  (as  there  came  water  and  blood  out  of  Christ's  side), 

^  V^r^-  zti.  26.        *  Canaf  dxi  rou  nowovy  i  Communione  vescentium.  Plut. 

fX  tmod*        '  li&rofyM  8id  ri  trwdyttw  vp6s  rd  ty.  Dionys,  in  John  17.        •  Gen. 

S.  22.  STii.  10.  <  Exod.  zii.  17.        gTit.  tit.  5.  1  Cor.  x.  16.        ^  Quando 

t  Vtno  aqua  miscctor,  Christo  populus  adunatur.  Si  vinum  tantum  quis 
tangois  Ctirtsti  incipit  esse  sine  nobis  ;  si  verb  aqua  sit  sola,  plebs  incipit 

line  Christo.    Cypr,  lib.  2.  epist.  3. — Uomjptov  t^aros  koH  icpdfiaros.  Just. 

Mart,  Apol.  2w^'0  fUy  olvos  r^  {fSori  icfpyarai,  r^  8^  drBptiw^,  r6  wvtvfio,  Clem, 

Alex.  fVsd.  lib.  2.  c.  2.— i#m^o«.  de  Sacra.  I.  5.  c.  1. 


80 


MEDITATIONS    ON    THE 


which,  however  it  might  have  a  natural  reason,  because'^ 
the  beat  of  the  country,  and  custom  of  the  southern  pan 
where  the  use  was  to  correct  the  heat  of  wine  with  walai 
yet  was  it,  by  the  Christians,  used  not  without  a  mystk| 
and  allegorical  sense.^to  express  the  mixture  (whereof  t 
Sacrament  is  an  efi'ectual  instrument)  of  all  the  people  (yi 
have  faith  to  receive  it)  with  ChriBt'a  blood:  water ^  beiflj 
by  the  Holy  Ghost  himself,  interpreted  for  'people' 
*  nations.' 

Secondly.  At  the  receiving  of  this  holy  Sacrament,  tik 
custom  was  to  kiss  one  another  with  a  holy  kiss ',  or  a  kl| 
of  love,  as  a  testification  of  mutual  dearness;  it  proceednf 
from  the  exiliency  of  the  spirits'",  and  readiness  of  nata 
to  meet  and  unite  itself  unto  the  thing  beloved.     For  Ion 
nothing  else    but  a  delightful  affection  arising  from    an  | 
tractive  power  in  the  goodness  of  some  excellent  obje) 
unto  which   it   endeavoureth  to  cleave  and  lu  unite  i 
And  therefore  it  «aa  an  argument  of  hellish   hypocrisy  4 
Judas,  and  an  imitation  of  his  father  the  Devil  (who  tra 
formeth  himself  into  an  angel  of  light,  for  the  enlargemn 
of  his  kingdom),  to  use  this  holy  symbol  of  love  for  the  | 
struiuent  of  a  hatred  :  so  much  the  more  devilish  than  a 
by  how  much  the  object  of  it  was  the  more  divine. 

Thirdly,  After  the  celebration  of  the  divine  mysteries. 
Christians,  to  testify  their  mutual  love  to  each  other, 
eat  in  common  together.  Which  feasts,  from  that  whj^ 
they  did  signify  (as  the  use  of  God  and  his  church,  ii 
proportion  names  and  things),  were  called  '  love-feasts  ", 
testify  unto  the  very  heathen",  how  dearly  they  were  kd 
together, 

Fourthly,  After  receiving  of  these  holy  mysteries,  thO) 
were  extraordinary  oblations  and  collections  p  for  refreshsi 
Christ's  poor  members;  who,  either  for  his  name,  or  um" 
his  hand,  did  suffer  with  patience  the  calamities  of  this  p 

iSluik.  Aniiq.Conviv.  lib,3.  c.  II.  '  Bev.  ivii.  15.  1 'AXXifhiiui  ^rfp 
iinra^iiueti,  tic.  Juslin.  Min.  Apol.  2.  m  Scalig.  ie  Subl.  ExerciC.. 

Pol.  1.2,  c.  4.  D  AcDii.26.  2Pel.  ii.  13.  Jude  v.  12.    Cceni  i 

mine  nlionem  lui  iMlendil,    Tn-I.  Apol.  cap.  39.  Vide  £iu<-Ar.  Antiq.  CoDviv.|^ 
C.  3.1.  •  Vide   (inquiunt)   ui    invieera  diligunt !    Ttivi.  el 

r  Ol  €t(iro/»ii(T*t  Hal  Boatiiiurai,  Kari  irpoaljHOu'  InarrrH  Ti|if  JiufioS  t  BotXM 
SlSam,  Kol  Ti  i!ii>Aiy6li'""  ""pJ  t*  wpofOriT.  di-nrlStroi,  Ml  «i 
if^tii  Tt  (ol  xipau,  &c.  Jtut.  Marl.  Apolag.  3. 


HOLV    SACaAMKNT.  S| 

sent  life,  expecting  the  glory  which  should  be  revealed  uuio 
them.  Those  did  they  make  the  treosureA  of  the  church, — 
tbeir  bowels,  the  hordes  and  repositories  of  their  piety'; 
and  such  as  were  orphans,  or  widows,  or  aijed,  or  sick,  or 
in  bonds,  condemned  to  mine<>pits,  or  to  the  inlands,  or  de- 
tolate  places,  or  dark  dungeons  (the  usual  punishments  in 
those  times),  with  all  these  were  they  not  ashamed  i.i  tiji^ 
holy  work  to  acknowledge  a  unity  of  condition,  a  fellowship 
and  equality  in  the  spiritual  privileges  of  the  bjuie  He;id.  .i 
mutual  relation  of  fellow-members  in  the  same  common 
body;  nolo  which,  if  any  had  greater  right  than  other,  they 
certainly  were  the  men,  who  were  conformed  unto  their 
Head  in  sufiering,  and  did  go  to  their  kingdom  through  the 
lame  path  of  blood,  which  he  had  before  besprinkled  for 
them. 

Lastly,  It  was  the  custom,  in  any  solemn  testimonial  of 
peace  %  to  receive  and  exhibit  this  holy  Sacrament,  as  the 
seal  and  earnest  of  that  union,  which  the  partief*,  whom  it 
did  concern,  had  between  themselves.  Such  had  ever  been 
the  care  of  the  holy  church '  in  all  the  customs  and  ceremo- 
nial accessions,  whether  of  decency  or  charity,  which  have 
been  by  it  appointed  in  this  holy  Sacrament, — That  by  them 
and  in  them  all,  the  concinnation  of  the  body  of  Christ,  the 
fellowship,  sympathy,  and  unity  of  his  members,  might  be 
both  signified  and  professed: — That  as  we  have  all  but  one 
ncrament,  which  is  the  food  of  life, — so  we  should  have  but 
one  sonl,  which  is  the  Spirit  of  life ;  and  from  thence  but 
one  heart,  and  ot:e  mind,  thinking,  and  loving,  and  pursu- 
ing all  the  same  things,  through  the  same  way,  by  the  same 
role,  to  the  same  end.  And  for  this  n  ason,  amongst  other^^, 
I  take  it,  it  is  that  our  church  doih  require,  in  the  receiving 
of  these  mysteries,  a  uniformity  inull  her  members,  even  in 
matters  that  are  of  themselves  indifferent, — that,  in  the  sa- 
crament of  unity,  there  might  not  appear  any  breach  or 
schism ;  but  that  as  at  all  times,  .so  much  more  then,  we 

%  Depr«iti  Pietfttis  :  Vide  Ttrt.  Apol.  c.  3*).  r  Vide  Stuck,  An.  Con  v. 

lib.  1.  cap.  3.  *  Acts  iv.  32.^— Phil.  i.  27. — Ununi  suuuin  habcmut :  quifc 

aoQ  ia  uno  oviii  sumiu?  Aitgiut.  Tom.  7.  Serm.  id  Plcb.  C^cwneuscro. — *\Lrn  ft* 
if  rota^rn  6f»^POta  iv  rdtt  hmauc^ar  alrroi  ya^p  «cU  iavreit  Cftovaoiai  iral  aAAi(AMt. 
Arut.  Echic.  I.  V.  c.  6.  edit.  Zell,  vol.  l-  p.  407. — Vide  fa«.  »lc  hjc  re  St'n  <  Ai.tiq. 
Conv.  1.  1.  c   3. 

VOlw    HI.  i* 


S2  MEDITATIONS    ON    THE 

should  all  thinky  and  speak,  and  do  the  same  things,  lest 
the  manner  shoald  oppose  the  substance  of  the  celebration. 

Lastly,  If  we  consider  the  very  act  of  eating  and  drjnkingp 
even  therein  is  expressed  the  fellowship  and  the  union  of  the 
faithful  to  each  other :  for  even,  by  nature,  are  men  direct* 
ed  to  express  their  affections  or  reconcilements  to  others  in 
feasts  and  invitations,  where  even  public  enemies^  have  con* 
descended  to  terms  of  fairness  and  plausibility.  For  which 
cause  it  is  noted  for  one  of  the  acts  of  tyrants,  whereby  to 
dissociate  the  minds  of  their  subjects,  and  so  to  break  them 
when  they  are  asunder,  whom  all  together  they  could  not 
bend,  to  interdict  invitations  and  mutual  hospitalities, 
whereby  the  body  politic  is  as  well  preserved  as  the  natural, 
and  the  love  of  men  as  much  nourished  as  their  bodies.  And 
therefore  where  Joseph  "  did  love  most,  there  was  the  mesa 
doubled ;  and  the  national  hatred  between  the  Jews  and 
Egyptians,  springing  from  the  diversity  of  religions  (whose 
work  it  is  to  knif"  and  fasten  the  affections  of  men),  was  no 
way  better  expressed,  than  by  their  mutual  abominating  the 
tables  of  each  other  ^,  So  that,  in  all  these  circumstances, 
we  find  how  the  union  of  the  faithful  unto  each  other,  is, 
in  this  holy  Sacrament,  both  signified  and  confirmed ;  where- 
by (however  they  may,  in  regard  of  temporal  relations,  stand 
at  great  distance,  even  as  great  as  is  between  the  palace  and 
the  prison)  yet  in  Christ,  they  are  all  fellow-members  of  the 
same  common  body,  and  fellow-heirs  of  the  same  common 
kingdom,  and  spiritual  stones  of  the  same  common  church, 
which  is  a  name  of  unity  and  peace '. 

They  have  'one  Father %'  who  deriveth  on  them  an  equal 
nobility ;  '  one  Lord,'  who  equally  governeth  them ;  '  one 
Spirit,'  who  equally  quickeneth  them ;  *  one  baptism,'  which 
equally  regenerateth  them ;  '  one  faith,'*  which  equally  war- 
rants their  inheritance  to  them ;  and  lastly,  one  sinew  and 
bond  of  love,  which  equally  interesteth  them  in  the  joys  and 
griefs  of  each  other :  so  that,  as  in  all  other,  so  principally 

*  Scipio  et  Aidrubal  apud  Scyphacem.  Uv,  1. 20w— i^rul.  Polit.  lib.  5.cmp.  11. 
f-Vid.  Bonm.  An.  100.  Nam.  8.  >  Geo.  zliii.  34.  «  Rcligio  ^  itKgindo, 

Cieero,  J  Gen.  zlitt.  32.  *Eac€M(AA«r  r^r  ^rofuOdw  rmv  d^m^rm^,  wSmg 

ftUm  hn8r4xXM  vptawfp^'  Ckrys,  in  Rom.  Horn.  1.  2.  <  T6  Tift  intkuHma 
"voftmo^  jfrnfttrfttS,  dXA*  imiemtf  «a2  ffvftftMms  Im^ao.  CHry3.  in  1  Cor.  Horn.  I. 
•  Ephet.  IT.  5,  6. 


HOLY    SACRAMENT.  83 

in  this  dtFiiie  friendship  of  Chrisfs  churoh«  there  is  an 
equality  and  uniformity  \  be  the  outward  distancee  how  great 
Boerer, 

Another  principal  end  or  effect  of  this  holy  supper,  is  to 
signify  ahd  obsignate,  unto  the  soul  of  eacli  believer,  his  per* 
sonal  claim  and  title  unto  the  new  covenant  of  grace.  We 
ire  in  a  atate  of  corruption.  Sin,  though  it  have  received  by 
Christ  a  wound,  of  which  it  cannot  recover ;  yet  as  beasts^ 
coounonly  in  the  pangs  of  death,  use  most  violently  to  strug* 
gle,  and  often  to  fasten  their  teeth  more  eagerly  and  fiercely 
where  they  light;  so  sin  here,  that  'body  of  death "^Z  that 
bcaiegiiig  %  encompassing  evil, — that  Canaanite  ^  that  lieth  in 
OUT  members,  being  continually  heartened  by  our  arch-enemy 
Satan,  however  subdued  by  Israel,  doth  yet  never  cease  to 
goad  and  prick  us  in  the  eyes,  that  we  might  not  look  up  to 
onr  futu^  possession, — is  ever  raising  up  steams  of  corruption 
to  intercept  the  lustre  of  that  glory  which  we  expect, — is 
ever  suggesting  unto  the  believer,  matter  of  diffidence  and 
anxiety,  that  his  hopes  hitherto  have  been  ungrounded,  his 
fiutb  presumptuous,  his  claim  to  Christ  deceitful,  his  pro- 
priety uncertain,  if  not  quite  desperate ;  till  at  last  the  faith-* 
ftl  aoal  lies  gasping  and  panting  for  breath  under  the  buffets 
of  this  messenger  of  Satan.  And  for  this  cause  it  hath 
|deased  our  good  God  (who  hath  promised  never  to  fails 
nor  forsake  us),  that  we  might  not  be  swallowed  up  with 
grief,  to  renew  often  our  right,  and  exhibit  with  his  own 
hands  ^  (for  what  is  done  by  his  officers  is  by  him  done)  that 
BBcred  body,  with  the  efficacy  of  it,  unto  us,  that  we  might 
fi>ffe-«njoy  the  promised  inheritance,  and  put,  not  into  our 
chests  or  coffers,  which  may  haply  by  casualties  mis- 
carry, but  into  our  very  bowels,  into  our  substance  and 
aoul,  the  pledges  of  our  salvation;  that  we  might,  at 
this  spiritual  altar,  see  Christ  (as  it  were)  crucified  be- 
foie  our  eyes  \  cling  unto  his  cross  ^,  and  grasp  it  in 
oar  arms,  suck  in  his  blood,  and  with  it  salvation;    put 

^Adywrm  ^lA^nft  i)  IffAnis,  Eth.  lib.  8.  c.5.  &  8.  c  Maxtmf  mortiferi 

tmt  iolent  monus  moricnthim  bestiarum.  FLor.  1. 2.  cap.  15.        ^  Rom.  vii.  24. 
•  Hcb.  «ii.  1.  '  Josh,  xriii.  13.  «  Heb.  xiii.  6.  ^  Km^  yip  koL 

-j^  -   oMf   Uirtw  4   w4rra   ipjmgSfifvos   KtA  mfoSiSodr  Mrvcp   col   rSn. 
Chy§,  to  1.  Cor.  Horn.  27.  *  Gml.  Hi.  1.        ^  Cruci  heremus,  sanguinem 

et  ioicr  ipsa  Rcdcmptoii^  nostri  TttlneTa  figimus  Ungoam,  Ac  Cypnam, 

Dom. 

G   2 


84  MEDITATIONS    ON    THE 

in  our  hands,  with  Thomas,  not  out  of  diffidence,  but  out  of 
faithy  into  his  side,  and  fasten  our  tongues  in  his  sacred 
wounds ;  that  being  all  over  died  with  his  blood,  we  may  use 
boldness,  and  approach  to  the  throne  of  grace,  lifting  up 
unto  Heaven,  in  faith  and  confidence  of  acceptance,  those 
eyes  and  hands  which  have  seen  and  handled  him, — opening 
wide  that  mouth  which  hath  received  him,  and  crying  aloud 
with  that  tongue  which,  having  tasted  the  bread  of  life,  hath 
from  thence  both  strength  and  arguments  for  prayer  to  move 
God  for  mercy.  This  then  is  a  singular  benefit  of  this  Sa- 
crament, the  often  repetitioli  and  celebration  whereof,  is  (as 
it  were)  the  renewing,  or  rather  the  confirming  with  more 
and  more  seals  our  patent  of  life ;  that  by  so  many  things, 
in  the  smallest  whereof  it  is  impossible  for  God  to  lie  *,  we 
might  have  strong  consolation,  who  have  our  refuge  to  lay 
hold  on  him^  who  in  these  holy  mysteries  is  set  before  us : 
for  the  Sacrament  is  not  only  a  sign  to  represent  ^,  but  a 
seal  to  exhibit  that  which  it  represents,  in  the  sign  we  see, 
in  the  seal  we  receive,  him;  in  the  sign  we  have  the  image, 
in  the  seal  the  benefit,  of  Christ's  body  :  for  the  nature  of  a 
sign  is  to  discover  ai.d  represent  that  which  in  itself  is  ob- 
scure or  absent,  as  words  are  called  signs  and  symbols 
of  our  invisible  thoughts:  but  the  property  of  a  seal''  is  to 
ratify  and  to  establish  that  which  might  otherwise  be  ill- 
effectual :  for  which  cause,  some  have  called  the  Sacrament 
by  the  name  of  'a  ring,'  which  men  use  in  sealing  those 
writings,  unto  which  they  annex  their  trust  and  credit ''.  And 
as  the  Sacrament  is  a  sign  and  seal  from  God  to  us,  repre- 
senting and  exhibiting  his  benefits,  so  should  it  be  a  sign  and 
seal  from  us  to  God  ;  a  sign  to  separate  us  from  sinners**,  a 
seal  to  oblige  us  to  all  performances  of  faith  and  thankful- 
ness on  our  part  required. 

Another  end  and  effect  of  this  holy  Sacrament  was,  to 
abrogate  the  passover,  and  testify  the  alteration  of  those 
former  types,  which  were  not  the  commemorations,  but  the 
predictions  of  Christ's  passion.      And  for  this  cause  our 

'  Hcb.  vi.  18.        n*  Gen.  ztu.  11.  Rom.  iv.  11.  Ezod.  xii.  13.  Aug.dt  Doctr. 

ChriiC.  I.  2.  c.  1.  B  SiyitMi  icol  o^ftio\a  rw  ^aBinUrtw.    ArisL  de  Interp. 

eap*  1.      .  o  Plus  annulii  noitrit  quJUn  animis  credicur.  Seneca,  P  KoOihrvf 

\flkur6i^  ram  hnTt0§it,  otrm    r6    OJifuiov    riis  vepnoiivs   IScmcc ,  ^orc  ^  rocf 

hf^ai  ffvwm^dypvadm,     Chry^.  m  Gen.  Hpm.  39. 


HOLY    SACKAMLNT.  85 

blessed  Savioar  did  celebrate  both  those  suppers  at  the  same 
time  (but  the  new  supper  after  the  other«  and  in  the  evening, 
whereby  was  fiv;ured  the  fulness  of  time'^);  that  thereby  the 
presence  of  the  substance  mi^ht  evacuate  the  shadow ;  even 
ts  the  sun  doth ',  with  his  lustre,  take  away  all  those  lesser 
and  substitoted  lights,  which  were  used  for  no  other  purpose 
hot  to  supply  the  defect  which  there  was  of  him.     The  pass- 
over,  bowerer,  in  the  nature  of  a  sacrifice,  it  did  prefi(;ure 
Christ ;  yet  in  the  nature  of  a  solemnity  and  annual  comme^ 
moratioD«  it  did  immediately  respect  the  temporal  deliver- 
ance of  that  people  out  of  Egypt,  by  the  sprinkling  of  their 
doors  with  blood,  which  was  itself  but  a  shadow  of  our  free- 
dom from  Satan.     So  that  their  Sacrament  was  but  the  type 
of  a  type,  and  therefore  must  needs  have  so  much  tlie  weaker 
and   more   obscure  reference   unto  Christ :    even   as  those 
draug!its  do  less  resemble  the  face  of  a  man,  which  are  taken 
from  a  former  piece ;  or  that  light  the  briglitness  of  its  ori* 
ginal%  which  shines  weakly  through  a  second  or  third  re- 
flection.    Besides  this  small  light  which   shined  from  the 
passover  on  the  people  of  the  Jews,  and  by  which  they  were 
something,  though  darkly,  enabled  to  behold  Christ,— was 
but  like  the  light  in  a  house  or  family,  which  could  not  shine 
beyond  the  narrow  compass  of  that  small  people :  and  there- 
fore it  was  to  be  eaten  in  such  a  family*;— to  signify,  as  1 
conceive,  that  the  church  was  then  but  as  a  handful  or  house- 
bold,  in  respect  of  that  fulness  of  the  Gentiles,  which  was  to 
follow.     Now  then,  the  church  being  to  enlarge  its  borders, 
and  to  be  co-extended  with  the  world,  it  stood  in  need  of  a 
greater  light,  even  that  Son  of  righteousness,  who  waK  now  to 
be  as  well  the  light  to  lighten  the  Gentiles  ",  as  he  Imd  been 
formerly  the  glory  of  his  people  Israel.     And  therefore  we 
may  observe,   that  this   second  Sacrament   was   not  to  be 
eaten  in  a  private  separated  family,  but  the  church  was  to 
come  together,  and  to  stay  one  for  another ',  tliat,  in  the 
confluence  of  the  people,  and  the  publicness  of  the  action, 
the   increase   and  amplitude   of  the   church  might  be  ex- 

n  IL^ea  i  r^irot  nfy  iXi^tor  ^viri^iftri.      Chry$.  in    MiC.  Horn.  81.     'H  W 
wnipm  roO  vktipdtunot  rm^  nmfmv  mfi^ptow,     /^.  '  R^c  h»c  nttun  ^idc* 

nba»,    Dt  pftrv«    «t  ezilia  validiorum  eioitu«  obtcurct:  Plin.  Pancg.  xix.    1. 

*  Cum  veluc  k  tpeculo  in  speculum  trtlucct  imagn.     Lucre/.         ^  Kxud.  zii.  46. 

•  Ltiht  ii.  32.  >  1  Cor.  li.  33. 


86  milditations  on  the 

pressed.  Besides,  the  Oentiles  were  uninterested  in  that 
temporal  deliverance  of  the  Jews  from  Pharaoh,  it  being  a 
particular  and  national  benefit ;  and  therefore  the  comme- 
moration thereof  in  the  paschal  lamb,  could  not,  by  them, — 
who,  in  the  loins  of  their  ancestors,  had  not  been  there  de- 
livered,— be,  literally  and  with  reflection  on  themselves,  cele- 
brated. Requisite  therefore  in  this  respect  also  it  was,  inas- 
much as  the  partition-wall '  was  broken  down,  and  both  Jew 
and  Gentile  were  incorporated  into  one  head, — that  national 
and  particular  relations  ceasing,  such  a  Sacrament  might  b^ 
re-instituted  ;  wherein  the  universal  restoring  of  all  mankind 
might  be  represented '.  And  certainly  for  a  man,  at  mid- 
day, to  shut  his  windows  from  the  communion  of  the  general 
light,  and  to  use  only  private  lamps  of  his  own,  as  it  is  to- 
wards men  madness,  so  it  is  impiety  and  schism  in  religion. 
There  is,  between  the  gospel  and  the  legal  ceremonies  (as 
I  observed)  the  same  proportion  of  difference,  as  is  between 
household  tapers  and  the  common  sunshine ; — as  in  regard 
of  the  amplitude  of  their  light,  and  of  the  extent  of  their 
light,  so  in  the  duration  of  it  likewise.  For  as  lamps,  within 
a  small  time,  do  of  themselves  eicpire  and  perish,  whereas 
the  light  of  the  sun  doth  never  waste  itself;  even  so  Jewish 
rites  were  by  God's  institution  perishable  and  temporary*, 
during  that  infancy  of  the  church,  wherein  it  was  not  able  to 
look  on  a  brighter  object^:  but  when,  in  the  fulness  of  time^ 
the  church  was  grown  unto  a  firmer  sense,  then,  in  the  death 
of  Christ,  did  those  types  likewise  die,  and  were,  together 
with  the  sins  of  the  world,  cancelled  upon  the  cross  ^. 
Amongst  the  Persians  "^j  it  was  a  solemn  observation  to  nuU 
lify,  for  a  time,  the  force  of  their  laws,  and  to  extinguish 
those  fires,  which  they  were  wont  idolatrously  to  adore,  upon 
the  death  of  their  king,  as  if  by  him  both  their  policy  and 
religion  had  been  animated:  even  so,  at  the  death  of  our 
blessed  Saviour,  were  all  those  legal  ordinances,  those  holy 
fires,  which  were  wont  to  send  up  the  sweet  savour  of  in- 
cense, and  sacrifices  unto  Heaven,  abolished.  He  (who  be- 
fore had  substituted  them  in  his  room,  and  by  an  effectual 

J  Ephes.  ii.  14.  >  Hot.  i.  10, 11.  •  Vide  Aug,  Epitt.  S.  ad  MircellU 

nam,  et  Epitt.  19.  ad  Hieron.  cap.  2.  et  Tert.  cont.  Judc.  oap.  2.  et  6.  ct  dc  Mono- 
gam,  cap.  7.  et  de  Orat.  c.  1 .  ^  Gal.  1?.  3.  '  Ephet.  ii.  15, 16.  '  Vide 
Britson,  dc  Reb.  Pen.  1.  1.  p.  27. 


HOLT    SACRA MEIIT.  87 

ioSMoee  from  bimtelf  iii«d«  them  tempoimry  intlnoDento 
of  AbI  propitiatiop,  which  it  wms  impotsible  for  them  %  in 
thar  own  natureSy  to  have  effected)  being  himeelf  come  to 
fimih  thmt  work  which  wme  by  them  only  foro-ehadowed,  but 
not  begoo,  mnch  less  accomplished. 


CHAPTER  XV. 

TV  Uui  end  of  this  holy  Sacrament ;  nameljfy  the  celebration 
ami  memory  of  Ckrnft  death.  A  brief  collection  of  all  the 
ben^U  which  are,  by  his  deaths  conveyed  on  the  Church. 
The  qmetiion  touching  the  quality  of  temporal  punithmentSf 
stated. 

Thb  last  and  moet  ezpreae  end  of  this  holy  Sacrament,  ie, 
to  celebrate  the  memory  of  Christ's  death  and  passion ', 
which  was  that  invaluable  price  of  our  double  redemption ; 
redemption  from  hell,  and  redemption  unto  glory.  Great  de* 
fiverances,  as  they  have  moved  the  church  unto  annirersary 
celebntioos  of  them*,  which  Christ  himself  hath  been 
pletsfd  to  honour  with  his  own  presence ;  so  have  they 
drawn  even  heathen  men  ^  also,  not  only  to  solemniie  the 
festiTals,  and  deify  the  memories  of  those,  unto  whose  inven* 
tions  they  owed  the  good  things  which  they  enjoy,  but  fur* 
ther  to  honour  even  brute  creatures  themselves  *  with  solemn 
trimnpha  and  memorials.  Nay,  beasts  ^  have  not  been  for^ 
getful  of  those,  unto  whom  they  owe  any  way  tlieir  life  and 
safety :  how  much  more  then  doth  it  become  Christians  to 
celebrate,  with  an  eternal  memory  the  Author  of  their  re- 
demption :  a  work  beyond  all  that  ever  the  sun  saw ;  yeo,  a 
work,  whose  lustre  darkened  the  sun  itself,  and  which  the  an- 
geli  cannot  comprehend  f  Matters  circumstantial,  as  time 
and  place ;  and  matters  typical  and  representative,  as  cere- 
oionies,  sacrifices,  and  sacraments ;  as  they  receive  their  par* 
advancement  and  sanctification  from  those  works 


•  iirb.x.4.         'ICof.zi.  fEtth.ix.  17.        ^  i  Mac.  hr.  &5, 5S.    John 

X.  22^~^Cypr.  de  IdoL  Vanit. — Min.  Pel.  in  Octmv. — CUm,  Alex,  in  ProircpCioo. 
A  Anscres  qoocannU  apod  Romano*  tplcndida  in  Icctica  scdcbanc,  quod  in  obti- 
CapitoUi  ezcitissent.    Vid.  Rosim.  Antiq.  Rom.  lib.  4.  cap.  17.  ^  Lto, 

Aul.  Cell.  lib.  5.  cap.  14. 


88  wjljuitations  on  the 

which  they  immediately  respect;  so  are  they  not  by  us  to 
be  solemnly  celebrated  without  continual  memories  of  those 
works  which  do  so  dignify  them.  All  places,  naturally  being 
but  several  parcels  of  the  same  common  air  and  earth,  are 
of  an  equal  worth.  But  when  it  pleaseth  God  in  any  place 
to  bestow  a  more  special  ray  of  his  presence  \  and  to  sanc- 
tify any  temple  unto  his  own  service^  as  it  is  then,  by  that 
extraordinary  presence  of  his^  made  a  holy  and  consecrated 
place ;  so  are  we,  when  we  enter  into  it,  to  look  unto  our 
feet  "*,  to  pull  off  our  shoes  ",  to  have  an  eye  unto  him  that 
filleth  it  with  his  presence ;  or  otherwise  if  we  enter  into  it, 
as  into  a  common  place,  we  shall  offer  nothing  but  the  sacri- 
fice of  fools.  All  times  are  naturally  equal,  as  being  distin- 
guished by  the  same  constant  and  uniform  motion  of  the 
heavens :  yet  notwithstanding,  when  God  shall,  by  any  no- 
table and  extraordinary  work  of  his,  honour  and  sanctify 
some  certain  days,  as  he  did  the  Jewish  sabbath  with  respect 
to  the  creation,  and  our  Lord's  day,  by  raising  up  Christ 
from  the  dead  ;  as  they  are,  by  this  wonderful  work  of  his, 
severed  from  the  rank  of  common  times ; — so  are  we,  ever 
when  we  come  unto  them,  not  to  pass  them  over  without 
the  memory  °  of  that  work  which  had  so  advanced  them: 
otherwise  to  solemnize  a  day,  without  reference  unto  the 
cause  of  its  solemnization,  is  but  a  blind  observance.  And 
for  this  cause,  when  God  commands  reverence  to  places,  and 
sanctification  of  days, — he  annexeth  the  ground  of  both,  and 
leads  us  to  a  sight  of  those  works,  from  which  they  receive 
both  their  dignity  and  institution.  So  likewise  in  Sacra- 
ments, to  eat  bread  and  drink  wine  are  naked,  common, 
simple  actions,  and  in  themselves  always  alike :  but  when 
Christ  shall,  by  that  great  work  of  his  death,  set  them  apart 
unto  a  holy  use,  and  make  them  representations  of  his  own 
sacred  body, — as  they  are  by  this  divine  relation  hallowed,  so 
to  partake  of  them,  without  commemorating  that  great  work 
which  hath  so  sanctified  them,  is  not  only  impious,  in  that  it 
perverteth  the  divine  institution,  but  absurd  likewise ;  it 
being  all  one,  as  if  a  man  should,  with  much  ceremony  and 
solemnity,  receive  parchment  and  wax,  never  so  much  as 
thinking  on  the  land  it  conveys ;  or  look  on  a  picture,  with- 

1  Ex<h1.  xi.  34.     1  Kings  viii.  1 1.  "»  Ecclcs.  if.  17.  ■  Exc.d.  iii.  4. 

^  Els  dydfAytiffiv  rov  waOovs.  Just.  Mart,  Dialog. 


HOLY    SACKAMk^NT.  89 

out  toy  reflection  on  the  ptitern  and  originiil  which  it  re- 
senibletb,-<^ which  is  indeed  to  look  on  the  Hood,  and  not  on 
tfce  picture  ;  it  being  naturally  imposnilile  to  separate  thingi 
in  notion,  whose  being  do  consist  in  relulion  to  each  other. 
So  then,  the  Sacrament  being  a  typical  service,  is  not,  nor 
can  be,  celebrated  without  a  remembrance  of  the  substance 
which  it  resembleth :  which  thing,  according  as  the  pre* 
cioQsoess*  value,  and  importance  of  jt  doth  proportionably 
impose  on  us  a  greater  necessity  of  this  duty  ;  which  is  then 
rightly  performed,  when  there  is  a  deep  impression  ofChristt 
crucified  made  on  the  soul,  by  these  seals  of  his  death  ;  than 
which  there  is  not  any  thing  in  the  world  more  fit  to  fasten  a 
stamp  of  itself  in  the  minds  of  men. 

Permanent  and  firm  impressions  do  use  to  be  made  in  the 
minds  of  men  by  such  causes  as  these  : — 

First,  If  the  object  be  wonderful ^  and  beyon<i  the  com- 
mon course  of  things,  it  doth  then  »truns;ely  nti'tct  the 
thoughts;  whereas  obvious  and  ordinary  things  pass  through 
the  soul,  as  common  people  do  through  the  streets,  without 
any  notice  at  all.  And  this  is  the  reason  uhy  naturally  men 
remember  those  things  best,  which  either  tltey  did  in  their 
childhood**,  because  then  every  thiiii;  brings  with  it  the 
shape  of  novelty,  and  novelty  is  the  mother  of  admiration ; 
or  those  things  which  do  very  rarely  fall  out,  which  how- 
soever they  may  be  in  their  causes  natural,  yet,  with  the 
greater  part  of  men,  who  use  to  make  their  observations  ra- 
ther on  the  events,  than  on  the  originals  of  things,  they  pass 
for  wonders.  Now  what  greater  wonder  hath  ever  entered 
into  the  thoughts  of  men,  even  of  those  who  have  spent 
their  time  and  conceits  in  amplifying  nature  witli  creatures 
of  their  own  fancying  tlian  this, — That  the  God  of  all  the 
world,  without  derivation  fnioi  whose  life,  ull  the  creatures 
must  moulder  into  their  first  nothing,— should  himself  die, 
and  expire,  the  frame  of  Nature  still  subsisting  ?  That  he 
who  fiileth  all  things  with  his  presence,  should  be  stretched 
oot  upon  a  piece  of  wood,  and  confined  nithin  a  narrow 

p  Aug.  deGcn.  ad  liter.  1.  12.  cap.  11.  Amant  hominet  incxpcru  iiiirari»ac. 
Ea  quae  sob  oculit  po«iu  sunt,  ncglij^imut :  quia  leu  naiura  coniparatum  ita,  ut 
prasimorum  tncunofci,  longinqua  sccteniur ;  teu  quo<l  omnium  reiuro  cupulo 
laikgnescif,  cum  facilis  uccasio  est.  Pirn.  lib.  8.  cpist.  20.  Magnitudincm  rerum 
CMisoctudo  subducit :  bol  spcctatorcm,  niti  cum  drftcii,  non  habct ;  ncnio  obtcf • 
tat  latum,  nisi  Ubcfuntcm.  Stntc.  Nat  q.  I.  7.  c.  1.  <l  Jn»t,  l^lii.  1.  2. 


90  MEDITATIONS    ON    THE 

stoae  ?  He  who  upholdeth  all  things  by  his  power,  should 
be  himself  kept  under  by  that  which  is  nothing,  by  death  ? 
Certainly,  that  at  which  the  world  stood  auiazed,-*that 
which  against  the  course  of  nature  brought  darkness  on  the 
fountain  of  light,  which  could  no  longer  shine,  when  hia 
glory,  who  derived  lustre  on  it^  was  itself  eclipsed  ;— =-that 
which  made  the  earth  to  tremble  under  the  burden  of  so 
bloody  a  sin ; — that  which  the  angels  stoop  and  look  into 
with  humble  astonishment  and  adoration  ; — that  which  con- 
sisteth  of  so  great  a  combination  and  confluence  of  won- 
ders;— must  needs  make  a  deep  impression  on  the  soul, 
though  hard  as  marble,  at  which  the  stones  themselves  of 
the  temple  did  rend  asunder. 

Secondly,  Those  things  use  to  make  impressions  on  the 
understanding,  which  do  move  and  excite  any  strong  pas- 
sion of  the  mind ;  there  being  ever  a  most  near  activity  and 
intimate  reference  between  passion  and  reason,  by  means  of 
that  natural  affinity  and  subordination  which  is  between 
them.  Observe  it  in  one  passion  of  love,  how  it  removes 
the  mind  from  all  other  objects,  firmly  fixing  it  on  one 
thing  which  it  most  respecteth.  For  as  knowledge  makes  the 
object  to  be  loved,  so  love  makes  us  desire  to  know  more  of 
the  object^.  The  reason  whereof  is  that  inseparable  union 
which  nature  hath  fixed  in  all  things  between  the  truth  and 
good  of  them ;  either  of  which,  working  on  the  proper  fa- 
culty to  which  it  belongeth,  provokes  it  to  set  the  other  fa- 
culty on  work,  either  by  distinction,  as  from  the  understand- 
ing to  the  passion, — or  by  insinuation,  as  from  the  passion 
to  the  understanding ; — even  as  fire  doth  not  heat  without 
light,  nor  enlighten  without  heat.  Where  the  treasure  is, 
the  earth  cannot  be  absent ;  where  the  body  is,  the  eagles 
must  resort.  If  I  know  a  thing  to  be  good,  I  must  love  it ; 
and  where  I  love  the  goodness  of  it,  I  cannot  but  desire  to 
know  it ;  all  divine  objects  being  as  essentially  good  as  they 
are  true,  and  the  knowledge  and  love  of  them  being  as  na- 
turally linked,  as  the  nerve  is  to  the  part  which  it  moveth, 
or  as  the  beam  is  to  the  heat  and  influence  by  which  it 
worketh  ^.  Now  what  object  is  there  can  more  deserve  our 
love,  than  the  death  of  Christ?     Certainly  if  it  be  natural 

n  Noo  pattor  inc  quicquam  ncscire  de  eo  quern  anem.  Plm,  EpuU  '  Dr. 

JafksoHp  of  Faith,  sect.  1.  cap.  8.  sect.  8. 


HOLY     SACUAMKNT.  01 

for  men  to  loYe  where  they  have  been  loved  before  * ;  and  if 
in  that  case  it  be  6t,  that  the  quantity  of  the  former  love 
•honld  be  the  rule  and  measure  of  the  latter ;  how  can  it  be, 
that  oar  love  to  him  should  not  exceed  all  other  love,  even 
as  he  JQBtly  requireth  ? — **  since  greater  love  than  this  hath 
not  been  seen,  that  a  man  should  neglect  the  love  of  him- 
self, and  lay  down  his  life  for  his  enemies  \**  And  if  we  love 
Christ,  that  will  naturally  lead  us  to  remember  him  too; 
who  as  he  is  the  life,  and  so  the  object  of  our  love,  so  he  is 
the  tmth  likewise  °,  and  so  the  object  of  our  knowledge. 
And  therefore  the  same  apostle,  who  did  rejoice  in  nothing 
bat  Christ  crucitied  '  (and  joy  is  nothing  else  but  love  per- 
fected, for  they  differ  only  as  the  same  water  in  the  pipe, 
and  in  the  fountain),  did  likewise,  notwithstanding  his  emi- 
nency  in  all  pharisaical  learning,  desire  to  know  nothing  but 
JesQS  Christ,  and  him  crucified  ^  Such  a  dominion  hath 
love  on  the  mind,  to  make  permanent  and  firm  impressions. 

Lastly,  Those  things  work  strongly  upon  the  memory^ 
which  do  mainly  concern  and  are  beneficial  to  man.  There 
is  no  man,  not  dispossessed  of  reason,  who  in  sickness  doth 
forget  the  physician  ;  neither  did  ever  any  man  hear  of  any 
one  starved,  because  he  did  not  remember  to  eat  his  meat. 
Beasts  *  indeed  I  have  heard  of  (but  those  very  strange  ones 
too)  which,  upon  turning  aside  from  their  meat,  have  for* 
gotten  the  presence  of  it .  but  never  were  any  so  forsaken 
by  nature,  as  to  forget  the  desire  and  enquiry  after  what  they 
wmnted.  And  the  reason  is,  because  wheresoever  Nature 
hath  left  a  capacity  of  receiving  further  perfection  from 
some  other  thing,  there  she  hath  imprinted  an  appetite  to 
that  thing :  and  there  is  such  a  sympathy  between  the  fa- 
culties of  nature,  that  the  indigence  of  one  sets  all  the  rest 
on  motion  to  supply  it.  Now  what  thing  was  there  ever 
more  beneficial  unto  mankind  than  tlie  death  of  Christ  ?  In 
comparison  whereof,  all  other-  things  are  as  dross  and  dung. 
The  name%  and  fruit,  and  hope  of  a  Christian,  would  be  all 
hot  shadows,  if  Christ  had  not  died.  By  his  humility,  are 
we  exalted ;  by  his  curse,  are  we  blessed  ;  by  his  bondage. 


•  TWs  wvooiK^af  f0  fOiov^i,  Arist,  Rh«i.  lib.  2.  <  1  John  xit.  19.  Rom. 

▼.  7,  S.  «  John  XT.  13.  '  Gal.  f  i.  12.  1  1  Cor.  H.  2.  >  Sen^t, 

de  BcacC  *  Tocum  ChrittUni  nomioit  et  poodus  ct  Iructut,  Mon 

TtTtnU  coat.  Marc.  1. 3.  c.  b. 


92  MEDITATIONS    ON    THE 

are  we. made  free;  by  his  stripes^  are  we  healed:  we,  who 
were  vessels  of  dishonour^  had  all  our  miseries  emptied  into 
hiai,  in  whom  dwelled  the  fulness  of  the  Godhead.  What- 
soever evils  he  suffered  ^  ours  was  the  propriety  to  them, 
but  the  pain  was  his:  all  that  ignominy  and  agony^  which 
was  unworthy  so  honourable  a  person  as  Christ,  was  neces- 
sary for  so  vile  a  sinner  as  man. 

Infinite  it  is,  and  indeed  impossible,  to  take  a  full  view  of 
all  the  benefits  of  Christ's  death.  Yet  because  the  remem- 
brance of  Cbrist'^s  death  here,  is  nothing  else  but  a  recorda- 
tion of  those  invaluable  blessings,  which  by  means  of  it 
were,  together  witli  his  holy  blood,  shed  down  upon  the 
church,  I  will  touch  a  little  upon  the  principal  of  them. 

That  Christ  Jesus  is,,  unto  his  church,  the  author  and  ori- 
ginal of  all  spiritual  life**,  the  deliverer  •  that  should  come 
out  of  Sion,  that  should,  set  at  liberty  his  people  ^  spoil, 
principalities  and  powers «,  lead  captivity  captive ^  take 
from  the  strong  man  all  his  armour  *,  and  divide  the  spoils ; 
is  a  truth  so  clearly  written  with  a  sunbeam,  that  no  Craco- 
vian  heretick  dare  deny  it.  Let  us  then  see  by  what  means 
he  doth  all  this.  And  we  will  not  here  speak  of  that  work, 
whereby  Christ,  having  formerly  purchased  the  right,  doth 
afterwards  confer,  and  actually  apply,  the  benefit  and  inte- 
rest of  that  right  unto  his  members,  which  is  the  work  of  his 
quickening  Spiril,  but  only  of  those  means  which  he  used  to 
procure  tlie  right  itself;  and  that  was,  in  general,  Chrises 
merit.  The  whole  conversation  of  Christ  on  the  earth,  was 
nothing  else  but  a  continued  merit,  proceeding  from  a  dou- 
ble estate,  an  estate  of  ignominy  and  passion  procuring, — and 
an  estate  of  exaltation  and  hcnour, — applying  his  benefits. 

The  passion  of  Christ  was  his  death  ;  whereby  I  under- 
stand not  that  last  act  only  of  expiration,  but  the  whole 
space  between  that  and  his  nativity,  wherein  being  subject 
to  the  law  of  death,  and  to  all  those  natural  infirmities, 
which  were  the  harbingers  of  death  ^,    he  might,  in  that 

b  IIU  in  corpore  Christi  vulnera  non  erant  Christi  Tulnera,  scd  Utronis.    /im- 
bros,  Serm.  44.  ds  Sancto  latrone.  «  Sibi  quidcm  tndigna,  homini  autem  ne- 

cessaria,  et  ita  jam  Deo  digna,  quia  nihil  tarn  di^num  Deo  qu^m  salus  hominis. 
Tert,  cont.  Marc.  1.  2.  c.  27.— Quodcunque  Deo  indignum  est,  mihi  expedit.  Jd. 
dc  Carn.  Chris,  c^p.  5.        d  John  vi.  47.  *  Rom.  xi.  26.  '  John  viii.  36; 

Gal.  ii.  4.  f  Col.  ii.  15.  h  Ephes.  iv.  8.  1  Luke  xi.  22.  ^  £suricnt 

lub  diabolo,  siticns  sub  Samaritide,  &c.  TrrL 


HOLY    SACIIAMENT.  93 

whole  space,  be  as  truly  called,  '  a  man  of  ileatli/  as  Adam 
was  a  dead  man*  in  the  virtue  of  the  curse  that  very  day, 
beyond  which  notwithstanding  he  lived  many  hundred  years, 
that  which  we  call  death,  being  nothing  else  but  the  con- 
sammation  of  it '". 

The  estate  of  exaltation  is  the  resurrection  of  Christ ; 
whereby  the  efficacy  of  that  merit  which  was  on  the  cross 
consummated,  is  publicly  declared ;  and  his  intercession 
wherein  it  is  proposed  and  presented  unto  God  the  Father, 
aa  an  eternal  price  and  prayer  in  the  behalf  of  his  church. 
Now  the  benehts,  which  by  this  merit  of  Christ^b  we  receive, 
are  of  several  kinds.  Some  are  privative,  consisting  in  an 
immantty  from  all  those  evils  which  we  were  formerly  sub- 
ject unto,  whether  of  sin  or  punishment.  Others  are  posi* 
live,  including  in  them  a  right**  and  interest  unto  all  the  pre- 
rogatives of  the  sons  of  God.  The  one  is  called  an  'expi- 
ation, salii^faction,  redemption,  or  deliverance  :'  the  other, 
*  a  purchase,  and  free  donation  of  some  excellent  blessing.** 
Redemption,  thus  distinguished,  is  either  a  redemption  of 
grace,  from  the  bondage  and  tyranny  of  sin ;  or  a  redemp- 
tion of  glory,  from  the  bondage  of  corruption :  and  both 
these  have  their  parts  and  latitudes. 

For  the  first.  In  sin  we  may  consider  three  things :  the 
state  or  nuiss  of  sin;  the  guilt  or  damnableness  of  sin ;  and 
the  corruption,  stain,  or  deformity  of  sin. 

The  state  of  sin  is  a  state  of  deadness%  or  immobility  in 
nature,  towards  any  good.     The  understanding  is  dead  and 
disabled  for  any  spiritual  perception ;  the  will  is  dead  and 
disabled   for  any  holy  propension  ;  the  affections  are  dead 
and  disabled  for  any  pursuit ;  the  body  dead   and  disabled 
for  any  obedient  ministry ;  and   the  whole  man  dead,  and 
by  consequence  disabled   for  any  sense  of  its  own  death. 
And  as  it  is  a  state  of  death ^  so  it  is  a  state  of  enmity  too : 
and  therefore  in  this  state,  we  are  the  objects  of  Ood^s  ha- 
tred and  detestation.     So  then,  the  first  part  of  our  deli- 
Termnce  respects  us,  as  we  are  in  this  state  of  death  and 
enmity:  and  it  is  (as  I  said  before)  a  double  deliverance ; 
negative,  by  removing  us  out  of  this  estate ;  and  positive, 

1  Vide  ZtawuM  de  Imms.  ^i  *°  Homine,  c.  8.  irt.  2.  <"  Se7%ec,  Epitt. 

>  '£e«id«r,  Jobo  i.  1 X  •*Bphcs.  ti.  1 . 


94  MEDITATIONS   ON    THE 

by  constituting  us  in  another,  which  is  an  estate  of  life  and 
reconcilement. 

First,  The  understanding  is  delivered  from  the  bondage 
of  ignorance,  vanity,  worldly  wisdom,  mispersuasions,  car- 
nal principles,  and  the  like;  and  is  (after  removal  of  this 
darkness  and  veil)  opened,  to  see  and  acknowledge  both  its 
own  darkness,  and  the  evidence  of  that  light  which  shibes 
upon  it.     Our  wills  and  affections  are  delivered  from  that 
disability *!  of  embracing  or  pursuing  of  divine  objects^  and 
from  that  love  of  darkness  and  prosecution  of  evil  which  is 
naturally  in  them**;  and  after  this  are  wrought  unto  a  sorrow 
and  sense  of  their  former  estate,  to  a  desire  and  love  of  sal- 
vation, and  of  the  means  thereof,  with  a  resolution  to  make 
use  of  them.     And  the  whole  man  is  delivered,  from  the 
estate  of  death  and  enmity ',  unto  an  estate  of  life  and  re- 
conciliation, by  being  adopted  for  the  sons  of  God.    Of 
these  deliverances,  Christ  is  the  author,  who  worketh  them 
(as  I  observed)  by  a  double  casualty :  the  one,  that  where- 
by he  meriteth  them ;  the  other,  that  whereby  he  conveyeth 
and  transfuseth  that  which  he  had  merited.     This  conveying 
cause  is  our  vocation  ^  wrought  by  the  Spirit  of  Christ  ef- 
fectively, by  the  Word  of  life  and  gospel  of  regeneration  in- 
strumentally;  by  means  of  both  which  (this  latter  as  the  seed, 
that  other  as  the  foimative  virtue  that  doth  vegetate  and 
quicken  the  seed)  are  we,  from  dead  men,  ingrafted  into 
Christ, — and,  of  enemies,  made  sons  and  co-heirs  with  Christ 
But  the  meritorious  cause  of  all  this,  was,  that  price  which 
Christ  laid  down,  whereby  he  did  ransom  us  from  the  estate 
of  death,  and  purchase  for  us  the  adoption  of  sons.     For 
every  ransom  and  purchase  (which  are  the  two  acts  of  our 
redemption)  are  procured  by  the  laying  down  of  some  price, 
valuable  to  the  thing  ransomed  and  purchased  ".     Now  this 
price  was  the  precious  blood  of  Christ;  and  the  laying  down 
or  payment  of  this  blood,  was  the  pouring  it  out  of  his 
sacred  body,  and  the  exhibiting  of  it  unto  his  Father  in  a 
passive  obedience.     And  this  is  to  be  applied  in  the  other 
deliverances. 


q  1  Cor.  ii.  14.  r  Gen.  ▼!.  5.  •  2  Cor.  iti.  5.     1  Pet.  it.  9.    2  Cor. 

iii.  15,  16.  Acts.  xxvi.  18.  t  2  Cor.  Hi.  8.  16,  17.  Rom.  x.  8.   James  i.  18. 

3  Thes.  ii.  14.    I  Pet.  i.  23.  «  1  Cor.  vi.  20. 


HOLT    SACRAMENT.  95 

The  second  consideration  then  of  sin,  was,  the  guilt  of  it ; 
which  is,  the  binding  orer  unto  some  punishment,  pre- 
scribed in  the  law.  So  we  have  here  a  double  deliverance, 
from  the  guilt  of  sin,  and  from  the  bondage  of  the  law. 

First,  For  sin,  though  it  leave  still  a  stain  in  the  soul, 
yet  the  sting  of  it  is  quite  removed  :  though  we  are  not  per* 
fedly  cleansed  from  the  soil,  yet  are  we  soundly  healed  from 
the  mortalness  and  bruises  of  it. 

Then  for  the  law,  we  are  first  freed  from  the  curse  of  thi» 
law  *:  it  is  not  unto  us  a  killing  letter,  nor  a  word  of  death, 
iiiasmach  as  it  is  not  that  rule  according  unto  which  we  ex* 
pect  life. 

Secondly,  We  are  freed  from  the  exaction  of  the  law  ; 
we  are  not  necessarily  bound  to  the  rigorous  performance  of 
each  jot  and  tittle  of  it,  a  performance  unto  which  is  ever 
annexed  legal  justification  :  but  our  endeavours,  though  im- 
perfect, are  accepted, — our  infinnities,  though  sundry,  are 
forgiven  %  for  his  sake, — who  was  under  both  these  bondages 
of  the  law  for  our  sakes.  And  as  we  are  thus  delivered  from 
the  guilt  of  sin ',  so  are  we  further  endued  with  positive 
dignities,  interest  and  propriety  to  all  the  righteousness  of 
Christ,  with  which  we  are  clothed  as  with  a  garment :  claim 
unto  all  the  blessings  which  the  law  infers  upon  due  obedi- 
ence performed  to  it,  and  the  comforts  which  from  either  of 
these  titles  and  prerogatives  may  ensue.  And  this  is 
the  second  branch  of  deliverance,  conveyed  by  the  act  of 
justification,  but  merited,  as  the  rest,  by  the  death  of  Jesus 
Christ. 

The  third  consideration  of  sin,  was  the  corruption  of  it ; 
from  the  which  likewise  we  are  by  Christ  delivered.  Sin 
doth  not  any  more  rule,  nor  reign,  nor  lead  captive  those 
who  are  ingrafted  into  Christ, — though  for  their  patience, 
tnal,  and  exercise'  sake,  and  that  they  may  still  learn  to  live 
by  fiuth,  and  to  prize  mercy,  the  remnants  of  it  do  cleave 
fitft  unto  our  nature ;  like  the  sprigs  and  roots  of  ivy  to  a  wall 
which  will  never  out,  till  the  wall  be  broken  down  and  new 
built  again.  Sin  is  not  like  the  people  of  Jericho,  utterly 
destroyed ;  but  rather,  like  the  Oibeonites,  it  liveth  still ;  but 
in  an  estate  of  bondage,  servitude,  and  decay :  and  besides 

sGal.  iii.  13.  7  Mai.  iii.  17.    Gal.  iv.  4,5.  •  Rnm.  v.    sUi.  14. 


9G  MEDITATIOXS    ON    THE 

this«  we  are  enabled  to  love  the  law  in  our  inner  man,  to  de- 
light in  it%  to  pel-form  a  ready  and  sincere,  though   not 
an  exact  and  perfect  obedience  to  it;  we  are  made  partakers 
of  the  Divine  nature ;    the  graces  with  which  Christ  was 
anointed,  do  from  him  stream  down  unto  his  lowest  mem- 
bers, which  of  his  fulness  do  all  receive  ^,  and  are  all  re- 
newed after  God^s  image  in  righteousness  and  true  holiness^. 
The  next  part  of  our  redemption  was  from  the  bondage  of 
corruption,  unto  the  liberty  of  glory,  which  likewise  is  by 
Christ  performed   for  us"*,  which  is  a  deliverance  from  the 
consequents  of  sin;  for  sin  doth  bind  over  unto  punishment, 
even  as  the  perfect  obedience  of  the  law  would  bring  a  man 
unto  glory.     Now  the  punishments  due  unto  sin  are  either 
temporary  or  eternal,  consisting  principally  in  the  oppres- 
sions and  distresses  of  nature.     For  as  sin  is  the  evil  of  our 
working,  so  punishment  is  the  evil  of  our  being:  and  it  in- 
cludes not  only  bodily  and  spiritual  death,  but  all  the  in- 
choations  and  preparatory  dispositions^  thereunto  ;  as  in  the 
soul,  doublings,  distractions,  tremblings^  and  terrors  of  con- 
science, hardness  of  heart,  fearful  expectation  of  the  wrath 
that  shall   be  revealed ; — in  the   body,  sickness,  poverty, 
shame,  infamy,  which  are  as  so  many  earnests. and  petty 
payments  of  that  full  debt,  which  will  at  last  be  measured 
out  to  all  the  wicked  of  the  world.     Even  as  amongst  the 
Romans  ^  their  prelusory  fights  with  dull  and  blunt  weapons, 
were  but  introductions  to  their  mortal  and  bloody  games. 
And  besides  this  deliverance,  there  is  in  the  soul  peace  and 
serenity, — in  the  body «,  a  patient  waiting  for  redemption, — 
and,  in  the  whole  man,  the  pledges  of  that  eternal  glory 
which  shall  be  revealed  ;  of  all  which,  the  only  meritorious 
cause  is  the  death  of  Christ  *".     This  alone  is  it  which  hath 
overcome  our  death,  even  as  one  heat  cureth,  one  flux  of 
blood  stoppeth,  another, — and  hath  caught  Satan,  as  it  were, 
by  deceit,  with  a  bait  and  a  hook.     This  is   it  which  hath 
taken  away  the  enmity  between  God  and  man,  reconciling 
us  to  the  Father*,  and  by  the  prayer  of  that  precious  blood, 
hath  obtained  for  us  the  right  of  children.     This  is  it  which 

•  Rom.  vii.  22.       %    ^  John  i.  16.  c  Ephes.  iv.  24.  ^  Rocn.  riii. 

•  Zeaman  de  Imag.  Dei  in  Homine,  cap.  8.  f  Lips.  Saturn.  S  Rom.  v.  and  viii. 
*»  Aug,  dc  Doclr.  Christ.  1.  I.  c.  14. — Tert.  conu  Gnost.  cap.  b.^-^Cypr.  in  Symb. 
i  Ephes.  ii.  16,  19. 


HOLT    SACRAMENT.  07 

todk  away  the  guilt  of  sin»  and  cancelled  the  bond  that  was 
ia  force  against  us  ^,  swallowing  up  the  curse  of  the  law,  and 
inmbling  Christ  unto  the  form  of  a  servant,  that  thereby  we 
might  be  made  firee^  This  is  it  which  removeth,  both  tempo- 
ral and  eternal  punishment,  from  the  faithful,  it  having  been 
«  perfect  payment  of  our  whole  debt ;  for  inasmuch  as  Christ 
himself  said  on  the  cross^  *'  It  is  finished,''  we  are  to  con- 
clude, that  the  other  work  of  resurrection  was  not  properly 
an  essential  part  of  Christ'^s  merit,  but  only  a  necessary  con- 
aequent  required  to  make  the  passion  applicable  and  valu- 
aUe  to  the  church.  As,  in  coined  metals,  it  is  the  substance 
of  the  coin,  the  gold  or  silver  only,  that  buyeth  the  ware, 
bol  the  impression  of  the  King's  image  is  that,  which  makes 
that  coin  to  be  current  and  passable ;  it  doth  not  give  the 
▼aloe  or  worth  to  the  gold,  but  only  the  application  of  that 
Tahie  unto  other  things ;— even  so  the  resurrection  and  inter- 
oesaion  of  Christ  do  serve  to  make  actual  applications  of 
those  merits  of  his  to  his  church,  which  yet  had  their  con- 
summation on  the  cross. 

And  if  it  be  here  demanded,  how  it  comes  to  pass,  that,  if 
all  these  consequents  of  sin  be  removed,  the  faithful  are  still 
subject  to  all  those  temporal  evils  both  in  life  and  death, 
which,  even  in  the  state  of  nature,  they  should  have  under- 
gone,— we  answer  in  general.  That  the  faithful  die  in  regard 
of  the  state,  but  not  in  regard  of  the  sting  of  death ;  they 
are  subject  to  a  dissolution,  but  it  is  to  obtain  a  more  blessed 
union,  even  **  to  be  with  Christ  "".'^  And  though  a  man  may 
not  take  the  whole  world  in  exchange  for  his  soul,  yet  he  may 
well  take  Christ  in  exchange  for  his  life.  It  is  not  a  loss  of 
oar  moQeyy  but  traffic  and  merchandise,  to  part  from  it,  for 
Ae  procuring  of  such  commodities  as  are  more  valuable  ° : 
and  St.  Paul  tells  us.  That '  to  die  is  gain.'  The  ''  sting,"  we 
know,  **  of  death  is  sin® ;"  for  sin  is  the  cause  of  all  inward 
discomforts ;  for  which  cause,  the  wicked  are  often  compared 
to  the  '  foaming  sea  p,'  which  is  still  tossed  and  unquiet  with 
every  vrind  ;Jand  '*  the  strength  of  sin  is  the  law,"  with  the  ma- 
lediction and  bondage  thereof :  from  the  which  we  being  per- 

^CdL  ii.  14.  Uoha  xx.  17.  CoL  ii.  U.   Gal.  iii.  13.    Phil.  ii.  7.  John 

fii.  3S.    1  John  i.  7.  ■>  Phil.  i.  23.  >  Mercatura  est  paaea  amitteie, 

«  m«on  hicnrlt.  TerL  ad  Marty r.—Phil.  i.  31 .        o  i  Cor.  zv.  56.         P  Psalm 
5.  lMi.W.20.  Jade  V.  13 

VOL.  III.  H 


98  MEDITATIONS   ON    THE 

fectly  delivered,  by  him  who  was  himself  made  under  the 
law  ^,  aady  by  that  means,  became  a  perfect  and  sufficient  Sa^ 
viour  % — we  are,  in  like  manner,  delivered  from  the  penalty 
of  death :  For  weaken  sin  by  destroying  the  law,  which  is 
the  strength  of  it;  and  death  cannot  possibly  sting. 

To  examine  this  point,  though  by  way  of  digression,  some^ 
thing  further  will  not  be  altogether  impertinent,  because  it 
serves  to  magnify  the  power  of  Chrisf  s  passion.  The  evils 
which  we  speak  of,  are  the  violations  of  the  nature  and  per- 
son of  a  man.  And  that  evil  may  be  considered  two  ways, 
either  physically,  as  it  oppresaeth  and  burdeneth  nature, 
working  some  violence  on  the  primitive  integrity  thereof,  and 
by  consequence  imprinting  an  affection  of  sorrow  in  the 
mind,  and  so  it  may  be  called  *  pain ;  ^  or  else  morally  and 
legally,  with  respect  unto  the  motive  cause  in  the  patient, 
sin ;  or  to  the  original  efficient  cause  in  the  agent,  justice  ; 
and  so  it  may  be  called  *'  punishment'  Punishment  being 
some  evil  inflicted  on  a  subject  for  transgressing  some  law 
commanded  him  by  his  law-maker,  there  is  thereunto  requi- 
site something  on  the  part  of  the  commander,  something  on 
the  part  of  the  subject,  and  something  on  the  part  of  the  evil 
inflicted. 

In  the  commander,  there  must  be  first  a  will,  unto  which 
the  actions  of  the  subject  must  conform ;  and  that  signified 
in  the  nature  of  a  law. 

Secondly,  There  must  be  a  justice  which  will. 

And  thirdly,  A  power,  which  can  punish  the  transgressors 
of  that  law. 

In  the  subject,  there  must  be  First,  Reason  and  firee-will  (I 
mean  originally);  for  a  law,  proceeding  from  justice,  pre- 
supposeth  a  power  of  obedience :  to  command  imfMssibilities 
is  both  absurd  and  tyrannous,  befitting  Pharaoh,  and  not 
God, 

Secondly,  There  must  be  a  debt  and  obligation,  whereby 
he  is  bound  unto  the  fulfilling  of  that  law. 

And  lastly.  The  conditions  of  this  obligation  being  brc^en, 
there  must  be  a  forfeiture,  guilt,  and  demerit,  following  the 
violation  of  that  law. 

Lastly,  In  the  evil  itself  inflicted,  there  is  required,  First, 
Something  absolute,  namely,  a  destructive  power,  some  way 

^  Gal.  IT.  4,  5.  »Heb.  Tii.  25 


HOLT    SACRAMENT.  9!) 

or  otker  c^>iire88ing  and  disqaieting  nature  :  for  as  sin  is  a 
TJoIation  offered  from  man  to  the  law,  so  punishment  must  be 
t  fiolation  retorted  from  the  law  to  man. 

Secondly,  There  must  be  something  relative,  which  may 
mpecty  Firati  The  author  of  the  evil,  whose  justice,  being  by 
man's  sin  provoked^  is,  by  his  own  power,  and  according  to 
die  sentence  of  his  own  law,  to  be  executed.  Secondly,  It 
may  respect  the  end,  for  which  it  is  inflicted ;  it  is  not  the 
of  the  creature,  whom,  as  a  creature,  God  loveth, — 
is  it  the  pleasing  of  the  Devil,  whom,  as  a  devil,  God 
haleftt — bat  only  the  satisfaction  of  God^s  justice,  and  the 
muifestation  of  his  wrath. 

These  things  being  thus  premised,  we  will  again  make  a 
ioaUe  consideration  of  punishment ;  either  it  may  be  taken 
improperly  and  incompletely,  for  whatsoever  oppressive  evil 
dodi  so  draw  its  original  in  a  reasonable  creature  from  sin, 
as  tint,  if  there  were  not  an  habitation  of  sin,  there  should 
be  no  room  for  such  an  evil ;  as  in  the  man  that  was  bom 
b&ndy  diongh  sin  were  not  the  cause  of  the  blindness,  yet 
it  was  that  which  made  room  for  the  blindness :— Or  it  may 
be  taken  properly  and  perfectly,  and  then  I  take  it  to  admit 
of  some  snch  description  as  this :  punishment  is  an  evil  or 
piessore  of  nature,  proceeding  from  a  law-giver,  just  and 
powerful,  and  inflicted  on  a  reasonable  creature  for  the  dis- 
obedience and  breach  of  that  law;  unto  the  performance 
whereof  it  was  originally,  by  the  natural  faculty  of  free-will, 
enabbd,  whereby  there  is  intended  a  declaration  of  wrath, 
sad  satisfaction  of  justice. 

Kow  then,  I  take  it,  we  may,  with  conformity  unto  the 
Scfiptiues,  and  with  the  analogy  of  faith,  set  down  these 
eoBclasions : 

First,  Consider  punishments  as  they  are  dolours  and  pains, 
and  as  they  are  impressions  contrary  to  the  integrity  of  na- 
tike  temporal  evils  of  the  godly  are  punishments, 
they  work  the  very  same  manner  of  natural  effects 
in  them,  which  they  do  in  other  men. 

Secondly,  Take  punishments  improperly  for  those  evils  of 
■atnie,  which  do  occasionally  follow  sin^  and  unto  which  sin 
bstb  originally  opened  an  entrance,  which  declares  how  God 
stands  dfected  towards  sin,  with  a  mind  purposing  the  root- 
ing oat  and  destroying  of  it : — In  this  sense  likewise  may 

H  2 


100  MEDITATIONS    ON    THE 

the  afflictions  of  the  godly  be  called  'punishments/as  God 
is  said  to  have  been  exceeding  angry  with  Aaron  *. 

But  now  these  evils,  though  inflicted  on  the  godly  because 
of  their  sins,  as  were  the  death  6f  the  child  to  David,  the 
tempest  to  Jonah,  and  the  like ;  yet  are  they  not  evils  in- 
flicted for  the  revenge  of  sin  (which  is  yet  the  right  nature 
of  a  proper  punishment ;  so  saith  the  Lord,  '*  Vengeance  is 
mine,  I  will  repay  it") ;  but  they  are  evils,  by  the  wisdom  of 
God  and  love  towards  his  saints,  inflicted  for  the  overthrow 
of  sin,  for  weakening  the  violence,  and  abating  the  outrageous- 
ness,  of  our  natural  corruptions.  As  then,  in  the  godly,  sin 
may  be  said  to  be,  and  not  to  be,  in  a  diverse  sense  ;  [so  saith 
St.  John  in  one  place  *,  "  If  we  say  we  have  no  sin,  we  de- 
ceive ourselves;*^  and  yet  in  another,  '^He  that  is  bom  of 
God,  sinneth  not "  :^'  it  is  not  in  them  in  regard  of  its  con- 
demnation, although  it  be  in  them  in  regard  of  its  inhabita- 
tion, though  even  that  also  is  daily  dying  and  crucified :] 
even  so  punishments,  or  consequents  of  sin,  may  be  said  to 
be  in  the  godly,  or  not  to  be  in  them,  in  a  diflerent  sense. 
They  are  not  in  them  in  regard  of  their  sting  and  curse,  as 
they  are  proper  revenges  of  sin,  although  they  be  in  them  in 
-regard  of  their  state,  substance,  and  painfulness,  until  such 
time  as  they  shall  put  on  an  eternal  triumph  over  death,  the 
last  enemy  that  must  be  overcome. 

Lastly,  I  conclude,  that  the  temporal  evils  which  do  befall 
the  godly,  are  not  formally  or  properly  punishments,  nor 
efiects  of  divine  malediction  or  vengeance  towards  the  per- 
sons of  the  godly ;  who,  having  obtained  in  Christ  a  plenary 
reconciliation  with  the  Father,  can  be  by  him  respected  with 
no  other  affection  (however  in  manner  of  appearance  it  may 
seem  otherwise)  than  with  an  affection  of  love  and  free-grace. 

The  reasons  for  this  position  are  these  : 

First,  Punishment,  with  what  mitigation  soever  qualified, 
is  '  in  suo  formali,^  in  the  nature  of  it,  a  thing  legal,  namely, 
the  execution  of  the  law:  for  Divine  law  is  ever  the  square 
and  rule  of  that  justice,  of  which  punishment  is  the  effect 
and  work.  Now  all  those  on  whom  the  execution  of  the  law 
doth  take  any  effect,  may  truly  be  said  to  be  so  far  under  the 
law,  in  regard  of  the  sting  and  curse  thereof  (for  the  curse 
of  the  law  is  nothing  else,  but  the  evil  which  the  law  pro- 

*  Numb.  xii.  9.  >  I  John  i.  8.  «  John  iii.  9. 


HOLT    SACRAMENT.  101 

nooDceth  to  be  inflicted ;  so  that  every  branch  and  sprig  of 
tiiat  erily  mast  needs  bear  in  it  some  part  of  the  nature  of  a 
curse ;  eTen  as  erery  part  of  water  hath  in  it  the  nature  of 
water) ;  but  all  the  godly  are  wlioUy  delivered  from  all  the 
sting  and  malediction  of  the  law.  Christ  is  unto  us  *'  the 
end  of  the  law  ',*"  abolishing  the  shadows  of  the  ceremonial, 
the  curses  of  the  moral.  "  We  are  no  more  under  the  law, 
but  under  grace  ^  f  under  the  precepts,  but  not  under  the 
coreoant;  under  the  obedience  ',  but  not  under  the  bondage 
of  the  law :  unto  the  righteous  there  is  no  law,  that  is, 
'*  There  is  no  condemnation  to  them  that  are  in  Christ  \'* 
We  are  dead  unto  the  law  by  the  body  of  Christ;  it  hath 
not  the  least  power  or  dominion  over  us. 

Secondly,  The  most  proper  nature  of  a  punishment  is,  to 
satisfy  an  offended  justice  :  but  Christ,  bearing  the  iniquity 
of  xiB  all  in  bis  body  on  the  tree,  did  therein  make  a  most 
sufficient  and  ample  satisfaction  to  his  Father's  wrath,  leaving 
nothing  wherein  we  should  make  up  either  the  measure  or  the 
▼iriue  of  his  sufferings,  but  did  himself  perfectly  save  us. 
For  an  infinite  person  suffering,  and  the  value  of  the  suffer- 
ing depending  on  the  dignity  of  the  person,  it  must  needs 
be,  that  the  satisfaction,  made  by  that  suffering,  must  be 
likewise  infinite,  and,  by  consequence,  most  perfect. 

Lastly,  If  we  consider  (as  it  is  in  all  matters  of  conse- 
quence necessary  ^)  but  the  author  of  this  evil,  we  shall  find 
it  to  be  no  true  and  proper  punishment ;  for  it  is  a  reconciled 
Father  %  who  chasteneth  every  son  whom  he  receiveth ;  who 
as  he  often  doth  declare  his  severest  wrath  by  forbearing  to 
punish  **,  so  doth  he  as  often,  even  out  of  tenderness  and 
compassion  %  chastise  his  children ;  who  hath  predestinated 
us  unto  them  ';  doth  execute  his  decrees  of  mercy  in  them>; 
doth  by  his  providence  govern,  and  by  his  love  sanctify, 
them  unto  those  that  suffer  them,  in  none  of  which  things 
are  there  the  prints  of  punishment. 

>  Rom.  X.  4.  S  Rom.  ▼!.  14.  "  Plane  et  nos  %\c  dicimui  dcoesttssc 

Vtgjttn  quoad  ooerm,  non  quoad  juititiam.  Tert.Ae  Monog.  c.  7.  *  1  Tim.  i.  9. 
^  OfDnia  rei  tntpectio.  aoctore  cogntto,  planior  eat.  Tert.  de  fug.  in  pcrtec.  cap.  1. 
*  Heb.  zii.  6.  d  Indignantis  Dei  nujor  tuec  plaga  cat,  ut  nee  tntelligant  da- 

beta,  oec  plangant.    Cypr,  de  Lapsii.  *  O  lervom  ilium  bcatom,  cujus 

emendationi  Dominus  iostat,  cui  dignatur  irasci.  TerL  dc  Patient,  ell.  In  corri* 
pWndo  filk>,  quamvis  asper^,  nunquam  frofect6  amor  paternut  amittiiur. 
>4«g.cp.  5.  '1  Thesa.  iii.  3.  Job.  v.  6.  I  1  Cor.  xi.  r.2. 


102  MEDITATIONS    ON    THE 

But  if  Christ  have  thus  taken  away  the  malignity  of  all 
temporal  punishments,  why  are  they  not  quite  removed? 
To  what  end  should  the  substance  of  that  remain,  whose 
properties  are  extinguished  7  Certainly,  God  is  so  good  ^, 
as  that  he  would  not  permit  evil  to  he,  if  he  were  not  so 
powerful  as  to  turn  it  to  good.  Is  there  not  honey  in  the 
bee,  when  the  sting  is  removed  ?  sweetness  in  the  rose, 
when  the  prickles  are  cut  off?  a  medicinable  virtue  in  the 
flesh  of  vipers,  when  the  poison  is  cast  out  ?  And  can  man 
turn  serpents  into  antidotes,  and  shall  not  God  be  able  to 
turn  the  fiery  darts  of  that  old  serpent  into  instruments  for 
letting  out  our  corruptions  ;  and  all  his  buffets  into  so  many 
strokes,  for  the  better  fastening  of  those  graces  in  us,  which 
were  before  loose,  and  ready  to  fall  out  ? 

Briefly  to  conclude  this  digression,  some  ends  of  the  re- 
maining death,  and  other  temporal  evils  (notwithstanding  the 
death  of  Christ  have  taken  away  the  malignity  of  them  all) 
are,  amongst  others,  these : — 

First,  For  the  trial  of  our  faith ',  and  other  graces.  Our 
faith  in  God*s  providence  is  then  greatest^,  when  we  dare 
cast  ourselves  on  his  care,  even  when,  to  outward  appear- 
ances, he  seemeth  not  at  all  to  care  for  us :  when  we  can  so 
look  on  our  miseries,  that  we  can  withal  look  through  them. 
Admirable  is  that  faith  which  can,  with  Israel,  see  the  land 
of  promise  through  a  sea,  a  persecution,  a  wilderness, 
through  whole  armies  of  the  sons  of  Anak ;  which  can,  with 
Abraham,  see  a  posterity  like  the  stars  of  Heaven,  through  a 
dead  womb,  a  bleeding  sword,  a  sacrificed  Son  ;  which,  can, 
with  Job,  see  a  Redeemer,  a  resurrection,  a  restitutiooy 
through  the  dunghill  and  the  potsherd,  through  ulcers  and 
botches,  through  the  violence  of  Heaven  and  of  men,  through 
the  discomforts  of  friends,  the  temptations  of  a  wife,  and  the 
malice  of  Satan ;  which  can,  with  Stephen,  see  Christ  in 
Heaven  through  a  whole  tempest  and  cloud  of  stones; 
which  can,    with    that    poor   Syrophcenician  woman,    see 

^  Deus  est  adeb  bonus,  ut  non  perroitteret  malum  fieri,  si  non  esset  adcb  potens, 
ut  posset  ex  malo  bonum  educere.  Aug,  in  Enchir.  '  Heb.  xii.  36.  Zcch, 

jLiii.  9.  Deut.  Tiii.  2.  1  Pet.  iv.  12.— Conflictatio  in  adyersis  probatio  est  veritatis. 
Cyj/r.  de  Mortal,  et  de  Lapsis.  ^  Sed  quando  Deus  magts  credttur,  nisi  com 

magis  timetur  ?    Tert,dc  fu^  in  penec*  cap.  1.  et  vide  Apol.  cap.  ultw — Aug 
epist.  28.  ct  de  Gv.  Dei,  lib.  10.  c.  29.  et  Chrys*  ad  Populum  Antioch.  Horn.  1. 


HOLT    SACRAMENT.  103 

Cbrift's  compassion  through  the  odious  name  of  dog ;  which 
cafly  in  every  Egypt,  see  an  Exodus, — in  erery  Red  sea,  a 
passage, — in  every  6ery  furnace,  an  angel  of  light, — in 
every  den  of  lions,  a  lion  of  Judah,~in  every  temptation,  a 
door  of  escape, — and  in  every  grave,  an  *'  Arise  and  sing.^ 

Secondly,  They  are  unto  us  for  antidotes  against  sin ',  and 
Beans  of  humility  and  newness  of  life,  by  which  our  faith 
is  exercised  and  excited  *",  our  corruptions  pruned,  our  dis- 
eases cared,  oar  security  and  slackness  in  the  race  which  is 
set  before  us,  corrected  ;  without  which  good  effects,  all  our 
afflictions  are  cast  away  in  vain  upon  us.  He  hath  lost  hia 
affliction'',  that  hath  not  learned  to  endure  it.  The  evils  of 
the  fiutbful  are  not  to  destroy,  but  to  instruct  them;  they 
lose  their  end,  if  they  teach  them  nothing. 

Thirdly,  They  make  us  conformable  unto  Christ's  suf- 
feringa^. 

Fourthly,  They  show  unto  us  the  perfection  of  God's 
graces  ',  and  the  sufficiency  of  his  love. 

Fifthly,  They  drive  us  unto  God  for  succour*',  unto  his 
Word  for  information,  and  unto  his  Son  for  better  hopes :  for 
nothing  sooner  drives  a  man  out  of  himself,  than  that  which 
oppresseth  and  conquereth  him.  Insomuch,  as  that  public 
ealaoiities  drove  the  heathen  themselves  to  their  prayers '« 
and  to  consult  with  their  Sibyrs  Oracles  for  removing  those 
judgements,  whose  author,  though  ignorant  of,  yet  under 
iitlae  names  and  idolatrous  representations,  they  laboured, 
as  mack  as  in  them  lay,  to  reconcile  and  propitiate. 

Sixthly,  God  is  in  them  glorified  %  in  that  he  spareth  not 
his  own  people ;  and  yet  doth  so  punish,  that  be  doth  withal 
support  and  amend  them. 

Lastly,  It  prepareth  us  for  glory  \  and  by  these  evils  con- 

^  Htb.  xii.  20.  PnL  xciv.  12,  13.  Sicut  tub  nno  igne  aurum  rutiUr,  palaa  fa- 
mat ;  m  ana  eademque  vis  imiens  bonot  probac,  purificat,  eliquat ;  malot  daiaoat, 
Tmseat,  cztenninaL  Aug.  de  Civ.  Dd,  1.  1.  c.  8.  b  Jaoentcm  fidcm  et  (panll 

dtxeram)  dormientem,  censara  coelettis  erexit.  Cypr .—Ezercttia  tanr  ista,  noa 
fanera.  Jd,  dc  Mor. — Sic  quotiea  ferro  vitis  abtcinditur,  enimpentibus  pampinit 
flMliht  ava  vettitur.  /d.  de  Laud.  Mart. — Inaditti  in  mantclia,  ted  Celictttr  ind- 
dtm  :  bicidit  et  ille  in  ■gritodincs  tnai.   Teri.  oont  Gnott.  •  PerdidtiUi 

otiUtateai  calmmitatis,  et  miserrlmi  facci  cMis,  et  pcMiml  pcnnansittia.  Aug,  de  Civ. 
Do,  Ub.  1.  cap.  33.  •  Ronu  viii.  17.  V  2  Cor.  xii.  9.        4  Hot.  v.  1ft. 

vi.1.  t  Vide  .Bruiom.  de  Form.  bb.  2.  p.  204  and  208.  •UviLS.3. 

2  Sam.  zii.  14.  Jobn  ix.  3.  xi.  4.  t  Hab.  zi.  26.  xii.  2.    'Ira  w^  ftiwrr^ 


104  MEDITATIONS    ON    THE 

vincing  the  understanding  of  the  slipperinesSi  and  uncer-* 
tainty  of  this  world's  delights ;  and  how  happiness  cannot 
grow  in  that  earth,  which  is  cursed  with  thorns  and  briers, — 
it  teacheth  us  to  groan  after  the  revelation  of  that  life  which 
is  hid  with  Christ,  where  all  tears  shall  be  wiped  from  our 
eyes.  So  that,  in  all  temporal  evils,  that  which  is  destruc- 
tive, the  sting  and  malediction  of  them,  is,  in  the  death  of 
Christ,  destroyed. 

Having  therefore  so,  many  motives  to  make  impressions 
on  the  soul,  the  wonder  of  Christ's  death,  the  love  of  it,  and 
the  benefits  redounding  unto  us  from  it,  there  is  required  of 
us  a  multiplied  recordation,  a  ruminating",  and  often  re- 
calling of  it  to  our  thoughts,  if  it  were  possible  at  all  times, 
to  have  no  word,  or  thought,  or  work,  pass  from  us  without 
an  eye  unto  Christ  crucified,  as  the  pattern,  or,  if  not, 
as  the  judge  of  them ;  but  especially  at  that  time  when  the 
drift  and  purpose  of  our  whole  sacred  business  is  the  celebra- 
tion of  his  death. 


CHAPTER  XVI. 

Of  the  manner y  after  which  we  are  to  celebrate  the  memory  of 

Christ'^a  passion. 

But  we  may  not  presume,  that  we  remember  Christ's 
death  as  he  requires,  when  either  with  a  historical  memory, 
or  with  a  festival  solemnity  only,  we  celebrate  or  discourse 
of  it,  except  we  do  it  with  a  practical  memory,  proportioned 
to  the  goodness  and  quality  of  the  thing  remembered. 

And,  first,  We  must  remember  Christ  with  a  memory  of 
faith,  with  an  applying  and  assuming  memory,  not  only  in 
the  general,  that  he  died, — but  in  particular,  that  the  reason 
of  his  death  was  my  salvation  and  deliverance  from  death. 
Pilate  and  the  unbelieving  Jews,  shall  one  day  see  him  whom 

cuts  ^koeo^yA¥,  Chrysost.  ad  Pop.  Antioch.  Horn.  1.  Amtvit  quos  ▼•caverat  in 
salacem,  invitare  ad  gloriam,  ut  qui  gaudeamus  liberati,ezultemus  etiam  coronati, 
&c.  Vide  Tert.  cont.  Gnost.  cap.  6.  «  Celcbrantes  Sacramenta  commovemar, 

quasi  unculam  findcns,  et  niminans  pecut  levocare  ad  fiauces,  et  minutatim  com- 
mcmorare  Dominica  inMitutionit  czemplum,  ut  'semper  passio  sic  in  memoria, 
&c.     Cyjn-.  dc  Ccena  Dora. 


IIOLV    SACRAMENT.  105 

they  bMwe  pierced,  and  remember  his  death  :  Judas  shall  see 
and  remember  him  whom  be  kissed :  the  devil  shall  see  and 
remember  hira  whom  he  persecuted ;  and  in  every  one  of 
these,  shall  their  remembrance  produce  an  effect  of  horror 
and  trembling,  because  they  remember  him  as  their  Judge  '. 
If  our  remembrance  of  the  love  and  mercy  of  his  death,  not 
only  testified,  but  exhibited  and  obsignated  unto  us,  were 
no  other  than  that  which  the  wicked  spirits  have  of  his  jus- 
tice and  severity, — it  could  not  be>  but  that  we  should  as 
readily  believe,  as  they  do  tremble  at  his  death. 

And  indeed  (if  we  observe  it)  the  remembrance  of  Chrisf  s 
death,  and  the  faith  in  it,  are  one  and  the  same  thing :  for 
what  else  is  faith,  but  a  review  and  reflection  of  our  thoughts 
upon  Christ  ?  a  multiplied,  and  reiterated  assent  unto  the  be- 
nefits of  him  crucified  ?  And  what  is  remembrance,  but  the 
returning  of  the  mind  back  unto  the  same  object,  about  the 
which  it  had  been  formerly  employed  ?  The  remembrance 
of  Christ  is  nothing  else  but  the  knowledge  of  Christ  re- 
peated, and  the  knowledge  of  Christ  is  all  one  with  the  be- 
lief in  him^;  they  which  are  not  by  faith  united  unto  him, 
are  quite  ignorant  of  him.  And  therefore  we  find  that  St. 
Peter'^s  second  denial  of  Christ,  is  by  the  evangelists  diversely 
related  ':  in  some,  "  I  am  none  of  his;"^  in  others,  "  I  know 
not  the  man : "  and  certainly,  if  the  one  had  been  true,  the 
other  bad  been  true  too ;  for  all  complete  knowledge  must 
have  a  commensuration  to  the  objects  that  are  known,  and 
the  ends  for  which  they  are  proposed.  Now  all  divine  ob- 
jects, besides  their  truth,  have  together  annexed  a  goodness, 
which  is  applicable  to  those  that  know  it ;  so  that  to  profess 
the  knowledge  of  it,  and  yet  not  know  how  to  apply  it  to  our 
own  use,  is  indeed  therefore  to  be  ignorant  of  it,  because 
there  is  no  other  end  why  it  should  be  known,  than  that 
thereby  it  might  be  applied '.  And  therefore,  in  the  Scrip- 
tm'e-phrase,  '  a  wicked  man  and  a  fool  ^  are  terms  equivalent, 
because  the  right  knowledge  of  Divine  truths  doth  ever  infer 
the  love  and  prosecution  of  them  :  for  every  act  in  the  will, 
whether  of  embracing  or  abominating  any  object,  is  grounded 


ii.  19.  y  John  xvii.  3.  •  John  zviii.  25.  Mttth.  xxvi.  72. 

*  Nnllom  bontun  perfecte  notcitur,  quod  nen  perfcctc  amttur,  &c.  Vide  ^yg* 
1.  S3,  qiuest.  Tom.  4.  p.  20S.  q.  35. 


106  MEDITATIONS    OK    THE 

CD  some  precedent  judgement  of  the  understanding.  Nothing 
that^  by  the  ultimate  dictate  of  each  particular  and  practical 
judgement^  is  proposed  as  totally  and  supremely  good,  can 
possibly  be  by  the  will  refused,  because  therein  it  must 
needs  reust  the  impress  of  nature,  which  leads  every,  as  well 
voluntary  as  necessary  agent,  unto  an  infallible  pursuit  of 
whatsoever  is  proposed  unto  it,  as  a  thing  able,  by  the  ac- 
cession of  its  goodness,^  to  advance  and  perfect  the  nature 
of  the  other.  And  therefore  whosoever  believe  not  in  Cfafisl 
Jesus,  and  his  death,  nor  do  embrace  and  cling  unto  it  with 
all  the  desires  of  a  most  ardent  affection,  cannot  possibly  be 
said  to  know  him ;  because  however  they  may  have  some 
few,  broken,  faint,  and  floating  notions  of  him,  yet  he  is  not 
by  this  knowledge  proposed  unto  the  will,  as  its  sole  and 
greatest  good  (for  then  he  could  not  but  be  embraced),  bat 
is  in  good  earnest  by  the  practic  judgement  undervalued  and 
disesteemed,  in  comparison  of  other  things,  whose  goodness 
and  convenience,  unto  sensual  and  corrupt  nature,  ia  repre* 
sented  more  clearly.  Many  men  may  be  able  to  discourse 
of  the  death  of  Christ,  after  a  speculative  and  scholastical 
manner,  so  profoundly,  as  that  another  who  truly  believes 
in  him,  sliall  not  be  able  to  understand  it.  And  yet  this 
poor  soul,  that  desires  to  know  nothing  but  him, — that  ac* 
counts  all  things  else  dung  in  comparison  of  him, — that  en* 
deavours  to  be  made  conformable  unto  him  in  the  commu^ 
nion  and  fellowship  of  his  sufferings ; — that  can,  in  Christ's 
wounds,  see  his  safety, — in  Christ's  stripes,  his  medicine,*— 
in  Christ^s  anguish,  his  peace, — in  Christ's  cross,  his  tri- 
umph,— doth  so  much  more  truly  know  him,  as  a  man  that 
is  able  safely  to  guide  a  ship  through  all  the  coasts  of  the 
world,  doth  better  know  the  regions  and  situations  of  coun-. 
tries,  than  he  who,  by  a  dexterity  that  way,  is  able  to  draw 
roost  exact  aiid  geographical  descriptions  K  Boys  may  be 
able  to  turn  to,  or  to  repeat  several  passages  of  a  poet  or 
orator  more  readily  than  a  grounded  artist,  who  yet  notwith- 
standing knows  the  elegancy  and  worth  of  them  far  better. 
And  a  stage-player  can  haply  express,  with  greater  life  of 
passion,  the  griefs  of  a  distressed  man,  than  he  can  himself, 
although  altogether  ignorant  of  the  weight  and  oppression 
of  them. 

»>  Vidc^rw/.Eth.l.  7.  c.  3. 


HOLY    SACRAMENT.  107 

ItifBOl  therefore  logical,  historical,  speculative  remem- 
bnnoe  of  Christ,  but  an  experimental  and  believing  remem- 
hiince  oi  him,  which  we  are  to  use  in  the  receiving  of  these 
acred  mysteries^  which  are  not  a  bare  type  and  resemblance, 
h«t  a  seal  also,  confirming  and  exhibiting  his  death  unto 
each  believing  soul. 

Secondly,  We  must  remember  the  death  of  Christ  with  a 
icnemlHance  of  thankfulness  for  that  great  love,  which  by 
it  wa  enjoy  from  him.  Certainly  he  hath  no  dram  of  good. 
natare  in  him,  who,  for  the  greatest  benefit  that  can  befall 
hini»  doth  not  leturn  a  recompense  of  remembrance,  which 
coats  him  nothing  ^  Our  salvation  cost  Christ  a  precious 
piiee,  hia  own  blood ;  and  shall  not  we  so  much  as  lay  up 
die  memory  of  it  in  our  minds,  that  we  may  have  it  forth- 
comiag  to  answer  all  the  objections^  that  can  be  made  against 
oar  title  to  salvation  ?  Consider  with  thyself  the  fearfulness 
sad  horror  of  thy  natural  estate,  wherein  thou  wert  exposed 
to  the  infinite  wrath  of  Almighty  God, — whom  thou  there* 
fore,  being  both  finite  and  impotent,  wert  no  way  able  to 
appease,  sobject  to  the  strokes  and  terrors,  not  only  of  thine 
own  conscience,  a  bosom-hell, — but  of  that  most  exact  jus- 
tice, which  it  is  as  impossible  for  thee  to  sustain  with  fo^ 
tieace,  as  with  obedience  to  satisfy.  The  creatures  thine 
eneoHea,  thine  own  heart  thy  witness,  thy  Creator  thy 
jsdge ;  eternity  of  expressless  anguish,  gnawing  of  consci- 
cace»  despair  of  dehverance,  and  whatsoever  misery  the  most 
Ksrehing  understanding  can  but  imagine,  thy  sentence :  for 
seeovding  to  his  fear,  so  is  his  wrath  :  from  this,  and  much 
nore,  hath  the  death  of  Christ,  not  only  delivered  thee, — ^but 
of  a  cast-avray,  an  enemy,  a  deplored  wretch,  weltering  in 
thine  own  blood,  rotting  and  stinking  in  thine  own  grave, 
hath  restored  thee  not  only  to  thine  original  interest  and 
patrimony,  but  unto  an  estate  so  much  more  glorious  than 
that  could  have  been,  by  how  much  the  obedience  of  Christ 
is  more  precious,  than  any  thy  innocency  could  possibly 
ksve  performed. 

Consider  the  odious  filthiness  of  sin,  the  pertinacious  ad- 
kerence  thereof  unto  thy  nature ;  so  that  nothing  but  the 
iocamation  and  blood  of  the  Son  of  God,  the  creator  of  the 

<  Qoi  meminit,  sine  impendio  gratus  est.  Senec*  de  Bcncf. 


308  MEDITATIONS    ON    THE 

world,  could  wash  it  out.  Consider  the  justice,  and  indis* 
pensable  severity  of  our  God  against  sin,  which  would  not 
spare  the  life  of  his  own  Son,  nor  be  satisfied  without  a 
sacrifice  of  infinite  and  co-equal  virtue  witli  itself.  Consider 
that  it  was  thy  sins,  which  were  the  associates  with  Judas, 
and  Pilate,  and  the  Jews,  to  crucify  him:  it  was  thy  hypo- 
crisy which  was  the  kiss,  that  betrayed  him  ;  thy  covetous- 
ness  the  thorns,  that  crowned  him  ;  thy  oppression  and  cru- 
elty the  nails  and  spears,  that  pierced  him  ;  thy  idolatry  and 
superstition  the  knee,  that  mocked  him ;  thy  contempt  of 
religion  the  spittle,  that  defiled  him  ;  thy  anger  and  bitter-^ 
ness  the  gall  and  vinegar,  that  distasted  him ;  thy  crimson 
and  redoubled  sins  the  purple  that  dishonoured  him :  in  a 
word,  thou  wert  the  Jew  that  killed  him.  Canst  thou,  then, 
have  so  many  members,  as  weapons,  wherewith  to  crucify 
thy  Saviour, — and  hast  thou  not  a  heart  wherein  to  recog- 
nise, and  a  tongue  wherewith  to  celebrate,  the  benefits  of 
that  blood  which  thy  sins  had  poured  out?  The  fire  is 
quenched  by  that  water,  which  by  its  heat  was  caused  to  run 
over ;  and  shall  not  any  of  thy  sins  be  put  out  by  the  over- 
flowing of  that  precious  blood,  which  thy  sins  caused  to  run 
out  of  his  sacred  body  ? 

Lastly,  Consider  the  immensity  of  God^s  mercy,  and  the 
unutterable  treasures  of  grace,  which  neither  the  provoca- 
tions of  thy  sin,  nor  the  infinite  exactness  of  his  own  jus- 
tice, could  any  way  overcome,  or  constrain  to  despise  the 
work  of  his  own  hands,  or  not  to  compassionate  the  wretch- 
edness of  his  creature,  though  it  cost  the  humiliation  of  the 
Son  of  God,  and  the  examination  of  his  sacred  person  to 
perform  it.  Lay  together  all  those  considerations ;  and  cer- 
tainly they  are  able  even  to  melt  a  heart  of  adamant,  into 
thoughts  of  continual  thankfulness  towards  so  bountiful  a 
Redeemer. 

Thirdly,  We  must  remember  the  death  of  Christ  with  a 
remembrance  of  obedience;  even  the  commands  of  God 
should  be  sufficient  to  enforce  our  obedience.  It  is  not  the 
manner  of  law-makers  to  use  insinuations,  and  plausible 
provokements,  but  peremptory  and  resolute  injunctions  upon 
pain  of  penalty.  But  our  God  deals  not  only  as  a  Lord,  but 
as  a  Father;  he  hath  delivered  us  from  the  penalty,  and  now 
rather  invites  than  compels  us  to  obedience,  lest,  by  persist- 


HOLY    SACRAMENT.  109 

ing  in  «io,  we  should  make  void  unto  ourselves  the  benefit  uf 
Chrot's  death,  yea,  should  crucify  him  afresh,  and  so  bring 
upon  ourselves,  not  the  benefit,  but  the  guilt  of  his  blood. 
Is  it  nothing,  think  we,  that  Christ  should  die  in  vain,  and 
take  upon  him  the  dishonour  and  shame  of  a  servant  to  no 
purpose.     And  disobedience,  as   much  as  in    it  lies,   doth 
nullify  and  make  void  the  death  of  Christ.     Is  it  nothing 
that  that  sacred  blood  of  the  covenant  should  be  shed  only 
to  be  trodden  and  trampled  under  foot  as  a  vile  thing?     And 
certainly  he  that  celebrates  the  memory  of  Christ's  death  in 
this  holy  Sacrament*^  with  a  wilfully  polluted  soul,  doth  not 
commemorate  the  sacrifice,  but  share  in  the  slaughter  of 
him;  and  receives  that  precious  blood,  not  according  to  the 
institution  of  Christ,  to  drink  it, — but  with  the  purpose  of 
Judas  and  the  Jews,  to  shed  it  on  the  ground  ; — a  cruelty  so 
much  more  detestable  than  Cain^s  was,  by  how  much  the 
blood  of  Christ  is  more  precious  than  that  of  Abel.     In  the 
phrase  of  Scripture,  'sinning  against  God,'  and  '  forgetting  of 
him,'  or  '  casting  of  him  behind  our  back,'  or  ^  bidding  him  de- 
part from  us,'  or  '  not  having  him  before  our  eyes,^  are  all  of 
equal  signification :  neither  is  any  thing  called  remembrance, 
in  divine   dialect,  which  doth  not  frame  the  soul  unto  af- 
fectionsS  befitting  the  quality  of  the  object  that  is  remem- 
bered.    He  is  not  said  to  see  a  pit,  though  before  his  eyes, 
who,  by  star-gazing  or  other  thoughts,  falls  into  it ;  nor  he 
to  remember  Christ,  though  presented  to  all  his  senses  at 
once,  who  makes  no  regard  of  his  presence. 

Divine  knowledge,  being  practical,  requires  advertence 
and  consideration,  an  efficacious  pondering  of  the  conse- 
quences of  good  or  evil,  and  thereby  a  proportionable  go- 
vernment of  our  several  courses; — which  whoso  negiecteth, 
may  be  properly  said  to  forget,  or  to  be  ignorant  of  what 
was  before  him  ^,  though  not  out  of  blindness,  yet  out  of  in- 
considerateness,  as  not  applying  close  unto  himself  the  ob- 
ject  represented ;  which,  if  truly  remembered,  would  infallibly 
frame  the  mind  unto  a  ready  obedience  and  conformity 
thereunto. 

m  kwmi^mf  furrit^,  moL  fAffiip  im-tv^tw  icapvofifupos.  Chrys.  in  1  Cor.  Hum.  27. 
•  Verba  oodtue  connotant  ifiectut.  August,  de  Gen.  ad  literam,  1.  7.  c.  20. 
'  Vtda  Coimukm  Comment,  in  c.  8.  Tbcophiast.  Cbaract.  p.  271. 


110  MEDITATIONS    ON    THE 

Lastly,  We  must  remember  the  death   of  Christ  with 
prayer  unto  Ood :  for  as  by  faith  we  apply  to  ourselves,  so 
by  prayer  we  represent  unto  God  the  Father  that  his  death, 
as  the  merit  and  means  of  reconciliation   with  him.     As 
prayer  is  animated  by  the  death  of  Christ  (which  alone  is 
that  character,  that  adds  currentness  unto  them),  so  is  the 
death  of  Christ  not  to  be  celebrated  without  prayer,  wherein 
we  do  with  confidence  implore  God^s  acceptance  of  that  sa- 
crifice for  us,  in  which  alone  he  is  well  pleased.     *'  Open 
thine  eyes  imto  the  supplication  of  thy  servants,  to  hearken 
unto  all  for  which  they  shall  call  unto  thee,^  was  the  prayer 
of  Solomon  >  in  the  consecration  of  the  temple.     What, 
doth  God  hearken  with  his  eyes  unto  the  prayers  of  his  peo- 
pie  ?     Hath  not  he  that  made  the  ear,  an  ear  himself,  but 
must  be  fain  to  make  use  of  another  faculty  unto  a  difierent 
work  t     Certainly,  unless  the  eye  of  God  be  first  open  to 
look  on  the  blood  of  his  Son,  and  on  the  persons  of  his 
saints,  bathed  and  sprinkled  therewith,  his  ears  can  never  be 
open  unto  their  prayers.     Prayer  doth  put  God  in  mind  of 
his  covenant**,  and  covenants  are  not  to  be  presented  without 
fleals.     Now  the  seal  of  our  covenant  is  the  blood  of  Christ : 
no  testament  is  of  force  but  by  the  death  of  the  testator. 
Whensoever  therefore  we  present  unto  God  the  truth  of  his 
own  free  covenant  in  our  prayers ',  let  us  not  forget  to  show 
him  his  own  seal  too,  by  which  we  are  confirmed  in  our 
hope  therein.     Thus  are  we  to  celebrate  the  death  of  Christi 
and  in  these  regards  is  this  holy  work  called  by  the  ancients 
'  an  unbloody  sacrifice,'  in  a  mystical  and  spiritual  sense, — 
because,  in  this  work,  is  a  confluence  of  all  such  holy  duties, 
as  are  in  the  Scripture  called  '  spiritual  sacrifices.'     And  in 
the  same  sense,  was  the  Lord's  table  ofttimes  by  them  call- 
ed an  '*  altar,""  as  that  was  which  the  Reubenites  e^ted  on 
the  other  side  of  Jordan,  not  for  any  proper  sacrifice,  but  to 
be  a  pattern  and  memorial  of  that,  whereon  sacrifice  was 
offered. 

t  1  KiDgs  Till.  52.  h  Isai.  zltii.  26.      Psal.  Ixxxiz.  49.      Isai.  IxiT.  8,  12. 

Jer.  xiv.  8,  9,  21.  *  Amhros.  de  Sacnm.  lib.  4.  c.  6.  et  Chry$. — Deo  litabilis 

hostia  bonus  animus,  pura  mens,  sincera  conscientia ;  hsec  nostra  sacrificia,  hwtc 
pia  sapva  sunt.   MinuL  FHix  in  Octavio. 


HOLY    SACIIAMENT.  Ill 


CHAPTER  XVII. 

It^eremces  of  practice  from  the  several  ends  of  this  holy 

Sacrament, 

Here  then,  inasmuch  as  these  sacred  elements  are  insti- 
tuted io  present  and  exhibit  Christ  unto  the  faithful  soul,  we 
may  infer  with  what  affection  we  ought  to  approach  unto 
hira,  and  what  reverent  estimation  to  have  of  them.     Happi- 
nesSy  as  it  is  the  scope  of  all  reasonable  desires,  so  the  con- 
finnatioQ  of  that  happiness  is  the  solace  and  security  of  those 
that  desire  it.     "  He/'  said  the  prophet,  speaking  ot  Christ. 
'*  shall  be  the  desire  of  ail  nations  ;'*  inasmuch  as,  without 
him,  that  happiness  which  all  do  naturally  desire,  is  but  a 
meteor  and  fiction.     So  then  we  see,  that  even  the  light  of 
our  inbred  reason,  seconded  and  directed  by  divine  truths, 
doth  lead  as  unto  a  desire  of  Christ,  who  alone  is  the  author 
and  matter  of  that  happiness,  which  is  the  true,  though  un- 
known object  of  all  our  natural  desires.     Now  this  happi- 
ness in  Christ  we  cannot  have,  till  we  have  actual  fruition  of 
him ;  enjoy  this  blessedness  we  never  can,  till  we  are  united 
to  him,  no  more  than  a  dissected  member  enjoys  the  vital 
influences  of  the  soul  and  spirits.     Union  unto  Christ  we 
oaooot  have,  until  it  please  him,  by  his  Spirit,  as  it  were,  to 
stoop  from  that  kingdom  where  now  he  is,  and  to  exhibit 
Imoaelf  unto  those,  whom  it  pleaseth  him  to  assume  into  the 
unity  of  bis  body.     Other  way  to  enjoy  him  here,  we  can 
have  none ;  since  no  man  can,  at  his  pleasure  or  power,  lift 
up  his  eyes  with  Stephen  to  see  him,  or  go  up  with  St.  Paul 
to  the  heavens,  to  enjoy  him.     Now  it  hath  pleased  the  wis- 
dom  of  Christ  (whose    honour  ever   it   is  to  magnify  his 
power  in  his  creatures'  weakness  ^,  and  to  borrow  no  parcel 
of  glory  in  his  service  from  those  earthly  and  elementary 
instruments  which  he  useth  in  it),  by  no  other  means  to  ex* 
hibity  and  confirm  the  virtue  of  his  sacred  body  unto  us, 
with  the  life  and  righteousness  that  from  it  issueth,  but  only 

k  1  Cor.  i.  21.     2  Cor.  iv.  7. 


112  MEDITATIONS    OX    THE 

by  those  poor  and  ordinary  elements  of  bread  and  wine  ia 
his  sacrament ;  unto  which  therefore  he  requireth  such  reve- 
rence^ such  hunger  and  affection,  as  is,  in  reason,  due  to  the 
hand  that  reacheth,  to  the  seal  that  secureth,  to  the  food 
that  strengtheneth  that  spiritual  life  in  us,  without  which 
we  cannot  possibly  reach  unto  the  end  of  our  very  natural 
and  created  desires,  happiness  and  tranquillity.  It  behoves 
us,  therefore,  to  beware  how  we  give  entertainment  to  any 
carnal  thoughts,  which  go  about  to  vilify  and  undervalue 
the  excellency  of  so  divine  mysteries  from  the  outward 
meanness  of  the  things  themselves.  Say  not,  like  sullen 
Naaman  *, ''  Is  not  the  wine  in  the  vintner^s  cellar,  or  the 
bread  of  mine  own  table,  as  good,  and  as  nourishing  as  is 
any  in  the  temple  7*^  Certainly,  if  thou  be  commanded  some 
great  work  for  the  procuring  of  so  great  a  good,  as  there 
had  been  between  the  service  and  the  reward  no  dispropor- 
tion; so  would  even  reason  itself  have  dictated  unto  us  a 
necessity  of  obeying,  rather  than  of  disputing:  how  much 
rather  when  he  biddeth  us  only  to  eat  and  live. 

True  it  is,  that  these  creatures  naturally  have  no  more 
power  to  convey  Christ,  than  wax  hath  in  itself  to  convey  a 
lordship  :  yet  as  a  small  piece  of  wax,  when  once,  in  the  vir- 
tue of  a  human  covenant  or  contract,  it  is  made  the  instru- 
ment to  confirm  and  ratify  such  a  conveyance,  is,  unto  the 
receiver,  of  more  consequence  than  all  the  wax  in  the  town 
besides,  and  is,  with  the  greatest  care,  preserved  ; — so  these 
elements,  though  physically  the  same  which  are  used  at  our 
own  tables,  yet  in  the  virtue  of  that  holy  consecration, 
whereby  they  are  made  the  instruments  of  exhibiting,  and 
the  seals  of  ascertaining  God^s  covenant  of  grace  unto  us, — 
are  unto  us  more  valuable  than  our  bams  full  of  grain,  or 
our,presses  full  of  grapes,  and  are  to  be  desired  with  so  far 
distant  an  affection  from  the  other  that  are  common,  as 
heaven  is  above  earth. 

Secondly,  In  that  these  elements  are  consecrated  and  ex- 
hibited for  confirmation  of  our  faith,  we  thence  see  how  the 
church  hath  her  degrees  of  faith  ^,  her  measure  of  the  Spi- 
rit,  her  deficiencies  of  grace,   her  languishings,   ebbings, 

i  2  Kings  V.  12, 13.  "«  i  Thess.  iii.  10.  Luke  xyii.  5.  Rom.  i.  19.  1  John 
i.  16.    PhU.  1. 19.    Ephes.  iy.  12, 1.3.    Col.  ii.  6,  7,     Ephes.i?.  15.     1  P«t  ii.  2. 


HOLV    SACRAMENT.  113 

imperfections,  her  decays,  blemishes,  and  falls,  which  make 
lier  stand  in  need  of  being  perfected,  builded,  rooted,  esta- 
bfisbed  in  faith  and  righteousness.  All  things  under  the  mid- 
dle region  are  subject  to  winds,  thunders,  tempests,  the  con. 
tinoal  uncertainties  of  boisterous  weather ;  whereas  in  the 
Heavens  there  is  a  perfect  uniform  serenity  and  calmness : 
ao  when  a  Christian  comes  once  to  his  own  country  unto 
Heaven,  he  then  comes  unto  an  estate  of  peace  and  se- 
curity; to  be  filled  with  the  fulness  of  God,  where  thieves 
do  not  break  through  nor  steal,  where  neither  flesh  nor  Sa- 
tan have  any  admission,  no  storms  of  temptation,  no  ship* 
wreck  of  conscience,  but  where  all  things  are  spiritual  and 
peaceable  °.  But  in  this  earth,  where  Satan  hath  power  to 
go  from  place  to  place  to  compass  the  world,  to  raise  his 
tempests  against  tlie  church,  even  the  waves  of  ungodly  men, 
— we  can  have  no  safety  from  any  danger,  which  either  his 
subtilty  can  contrive,  or  bis  malice  provoke,  or  his  power 
execute,  or  his  instruments  further:  and  therefore  we  are 
here  subject  to  more  or  fewer  degrees  of  faintness  in  our 
faith,  according  as  our  strength  to  resist  the  common  Adver* 
■ary  ia  less  or  greater  ^  As  in  the  natural,  so  in  the  mys- 
tical body,  though  all  the  parts  do  in  common  partake  of 
life,  yet  one  is  more  vital  than  another,  the  heart  and  head 
than  the  hands  and  feet ;  yea,  the  same  part  is,  at  one  time, 
more  active  and  quick  than  at  others  ;  one  while,  overgrown 
with  humours,  and  stiffened  with  distempers, — another  while, 
fiee,  expedite,  and  able  for  the  discharge  of  any  vital  office. 
And  this  is  that  which  drives  us  to  a  necessity  of  recovering 
our  strength,  and  making  up  our  breaches  by  this  holy  Sa- 
crament; which  should  likewise  tell  us  in  what  humble  es- 
teem we  ought  to  have  our  perfectest  endowments,  they 
being  all  subject  to  their  failings  and  decays. 

T^rdiy,  In  that  these  mysteries  do  knit  the  faithful  toge- 
iber  into  the  unity  of  one  common  body,  we  see  what  fellow- 
fi^ellng  the  faithful  should  have  of  each  other  ;  how  they 
ahonid  interest  themselves  in  the  several  states  and  affec- 
tions of  their  fellow-members,  to  '^  rejoice  with  those  that 

»  Fvs  taperior  mundi  et  ordinatior,  nee  io  nubem  cogitur,  nee  in  tempesutem 
impelliciir,  ncc  yenatur  in  tuibinem ;  omnt  turauUu  Ciirct  \  inferioni  fulminant. 
J«-  de  ira,  I.  3.  c.  6.  Rtikkoj^,  i.  101.— Mininias  reium  diicordia  turbat ;  Pacem 
■amaui  tcncnt.  Lur.  ii.  272.  *  Ephcj.  iii.  19.  v.  13.    Job  1.  7.  ii.  2. 

VOL.  III.  I 


114  MEDITATIONS    ON    THE 

rejoice,  and  to  weep  with  those  that  weep  p."  As  we  should 
think  the  same  things  "i,  and  so  agree  in  a  unity  of  judge- 
ments, because  all  led  with  one  and  the  same  spirit,  which 
is  the  "  Spirit  of  Truth  '^;^so  we  should  all  suffer,  and  do  the 
same  things,  and  so  all  concur  in  a  unity  of  affections,  be- 
cause all  animated  by  the  same  spirit,  which  is  the  spirit  of 
love  too.  Where  there  is  dissension  and  disagreement, 
there  must  needs  be  a  several  law  ;  where  the  law  is  diverse, 
the  government  differs  too ;  and  in  a  different  government, 
there  must  of  necessity  be  a  different  subjection '.  He  then 
that  doth  not  sympathize  with  his  brother,  but  nourisheth 
factious  and  uncharitable  thoughts  against  him,  doth  therein 
plainly  testify,  that  he  is  not  subject  (at  least  totally)  unto 
the  same  prince  with  him,  and  then  we  know  that  there  are 
but  two  princes,  a  Prince  of  Peace,  and  a  prince  of  darkness. 
Nature  is  in  all  her  operations  uniform  and  constant  unto 
herself;  one  tree  cannot  naturally  bring  forth  grapes  and 
figs  ^  Out  of  the  same  fountain,  cannot  issue  bitter  water 
and  sweet".  The  selfsame  vital  faculty  of  feeling  which  is 
in  one  member  of  the  body,  is  in  all,  because  all  are  ani* 
mated  with  that  soul,  which  doth  not  confine  itself  unto  any 
one.  The  church  of  God  is  a  tree  planted  by  the  same 
hand  %  a  garden  watered  from  the  same  fountain  ^,  a  body 
quickened  by  the  same  Spirit';  the  members  of  it  are  all 
brethren,  begotten  by  one  Father  of  mercy,  generated  by 
one  seed  of  the  Word,  delivered  from  one  womb  of  igno- 
rance, fed  with  one  bread  of  life,  employed  in  one  heavenly 
calling,  brought  up  in  one  household  of  the  church,  tra* 
vellers  in  one  way  of  grace,  heirs  to  one  kingdom  of  glory ; 
and  when  they  agree  in  so  many  unities,  should  they  then 
admit  any  fraction  or  disunion  in  their  minds?  From 
Adam,  unto  the  last  man  that  shall  tread  on  the  earth,  is  the 
church  of  God  but  one  continued  and  perfected  body  :  and 
therefore  we  find  that,  as  in  the  body,  the  head  is  affected 
with  the  grievances  of  the  feet,  though  there  be  a  great  dis- 
tance of  place  between  them  ;  so  the  holy  men  of  God  have 

P  Rom.  xii.  15.  q  Phil.  ii.  2.  r  John  ziv.  26.  xv.  26.    Gal.  vi.  2. 

•  Rom.  viii.  U.  v.  5.  vii.  23.  «  Luke  vt.  44.  o  James  iii.  11,  l2. 

*  Itai.  7.  7.      Ezek.  xvii.  24.      Cant.  iv.  12*  13.      Ephes.  v.  23.      Rom.  xii.  5. 
Acts  xi.  1 .  XV.  36.  T  1  Cor.  xii.  26.  *  Isai.  Ixiv. 


HOLT    SACRAMENT.  115 

monnied,  and  been  exceedingly  toached  with  the  afflictions 
of  the  church  eren  in  after-ages,  though  between  them  did 
intenrene  a  great  distance  of  time. 

Certainly  then,  if  the  church  of  God  lie  in  distress,  and 
we  stretch  ourselres  on  beds  of  ivory';  if  she  mourn  in 
sackcloth,  and  we  riot  in  soft  raiment ;  if  the  wild  boar  in 
the  forest  break  in  upon  her,  and  we  send  not  one  prayer  to 
driTe  him  away ;  if  there  be  cleanness  of  teeth  in  the  poor, 
and  oar  teeth  grind  them  still ;  if  their  bowels  be  empty  of 
food,  and  ours  still  empty  of  compassion  ;  if  the  wrath  of 
God  be  inflamed  against  his  people,  and  our  zeal  remain 
•till  as  frozen,  our  charity  as  cold,  our  affections  as  be- 
numbed, onr  compassion  as  stupid  as  ever  it  was  ;  in  a  word, 
if  Sion  lie  in  the  dust,  and  we  hang  not  up  our  harps,  nor 
pray  for  her  peace;  as  we  can  conclude  nothing,  but  that 
we  are  onnatural  members,  so  we  can  expect  nothing  but 
the  cnrse  of  Meroz  ^  who  went  not  out  to  help  the  Lord. 

Fourthly,  In  that  this  Sacrament  is  God's  instrument  to 
ratify  and  make  sure  our  claim  unto  his  covenant,  we 
learn  : — 

First,  Therein  to  admire  and  adore  the  unspeakable  love 
of  God,  who  is  pleased  not  only  to  make,  but  to  confirm  his 
promises  unto  the  church.  As  God,  so  his  truth,  whether  of 
judgements  or  promises,  are  all  in  themselves  immutable  and 
infallible  in  their  event  ^ ;  yet  notwithstanding,  as  the  sun, 
though  in  itself  of  a  most  uniform  light  and  magnitude,  yet, 
by  reason  of  the  great  distance,  and  of  the  variety  of  mists 
and  Tapours,  through  which  the  rays  are  diffused,  it  often 
seemeth  in  both  properties  to  vary  ;  so  the  promises  of  God, 
however  in  themselves  of  a  fixed  and  unmovable  certainty, 
yet,  passing  through  the  various  tempers  of  our  minds,  one 
while  serene  and  clear,— >4mother  while,  by  the  steam  of  pas- 
sions uA  temptations  of  Satan,  foggy  and  distempered, — do 
appear  under  an  inconstant  shape.  And  for  this  cause,  as 
the  sun  doth  itself  dispel  those  vapours,  which  did  hinder 
the  right  perception ;  so  the  grace  of  God,  together  with 
and  by  the  holy  Sacrament  communicated,  doth  rectify  the 
mind  and  compose  those  diffident  affections,  which  did  be- 
fore interoept  the  efficacy  and  evidence  thereof. 

•  Amof  vi.  4,7.  ^  Judges  v.  29.  cjatnesi.  17. 

t  2 


110  MEDITATIONS    ON    THE 

God  made  a  covenant  with  our  fathers ;  and  not  account- 
ing that  enough,  "  he  confirmed  it  by  an  oath,  that  by  two 
immutable  things,  wherein  it  was  impossible  for  God  to  lie, 
they  might  have  strong  consolation,  who  have  had  refuge  to 
lay  hold  on  the  hope  that  is  set  before  them"*." 

The  strength,  we  see,  of  the  consolation  depends  upon  the 
stability  of  the  covenant :  and  is  God's  covenant  made  more 
firm  by  an  oath  than  by  a  promise  ?  The  truth  of  God  is  as 
his  nature,  without  variableness  or  shadow  of  changing*; 
and  can  it  then  be  made  more  immutable  ?  Certainly  as  to 
infiniteness  in  regard  of  accession,  so  unto  immutability  in 
regard  of  firmness,  there  cannot  be  any  accession  of  degrees, 
or  parts ;  all  immutability  being  nothing  else  but  an  exclu- 
sion of  whatsoever  might  possibly  occur  to  make  the  thing 
variable  and  uncertain.  So  then  the  oath  of  God  doth  no 
more  add  to  the  certainty  of  his  word,  than  do  men's  oaths 
and  protestations  to  the  truth  of  what  they  affirm  :  but  be- 
cause we  consist  of  an  earthly  and  dull  temper,  therefore 
God,  when  he  speaks  unto  us,  doth  ingeminate  his  compella- 
tions,  "  O  earth,  earth,  earth,  hear  the  Word  of  the  Lord  ^" 
So  weak  is  our  sight,  so  diffident  our  nature,  as  that  it  seems 
to  want  the  evidence  of  what  it  sees  s.  Peradventure  God 
may  repent  him  of  his  promise,  as  he  did  sometime  of  his 
creature^.  Why  should  not  the  covenant  of  grace  be  as 
mutable  as  was  that  of  work^  ?  God  promised  to  establish 
Sion  for  ever  * ;  and  yet  Sion,  the  city  of  the  great  God,  is 
fallen.  Was  not  Shilo  beloved  ^, and  did  not  God  forsake  it? 
Had  not  Coniah  been  as  the  signet  of  his  hand^,  and  has  he 
not  yet  been  cast  away  ?  Was  not  Jerusalem  a  vine  of  God's 
planting  %  and  hath  not  the  wild  boar  long  since  rooted  it 
up?  Was  not  Israel  the  natural  olive °,  that  did  partake  of 
the  fat  and  sweetness  of  the  root,  and  is  it  not  yet  cut  ofiT, 
and  wrath  come  upon  it  to  the  uttermost  ?  Though  God  be 
most  immutable,  may  he  not  yet  alter  his  promise  ?  Did 
the  abrogation  of  ceremonies  prove  any  way  a  change  in 
him,  who  was  as  well  the  erector  as  the  dissolver  of  them? 
Though  the  sun  be  fastened  to  his  own  sphere,  yet  may  he 

*  Hcb.  vi.  18.  •  James  i.  17.  f  Jcr.  xxii.  9.  f  Vd  praesenlem 

desidcramus.  PUn.  Pancg.  »»  Gen.  vi.  6.  »  Psalm  xlviii.  8.  k  Jer. 

¥ii.  24.  I  Jcr.  xxii.  28.  «  Isai.  v.  1.  »  Rom.  xi.  21, 24. 


HOLY    8ACRAMENT.  117 

be  mored  by  another  orb.  What  if  God's  promise,  barely 
coosidered,  proceed  from  his  antecedent  and  simple  way  of 
beneTolence  towards  the  creature  ;  but  the  stability  and  cer- 
tainty of  his  promise  in  the  event  depend  on  a  second  reso- 
lution of  his  consequent  will,  which  pre-supposeth  the  good 
use  of  mine  own  liberty  ?  May  not  1  then  abuse  my  free- 
win,  and  so  frustrate  unto  myself  the  benefit  of  God'^s  pro- 
mise ?  Is  not  my  will  mutable,  though  God's  be  not  ?  May 
not  I  sink  and  fall,  though  the  place  on  which  I  stand,  be 
finn  ?  May  not  I  let  go  my  hold,  though  the  thing  v/hich  I 
bandle,  be  itself  fast  ?  What  if,  all  this  while,  I  have  been 
in  a  dream,  mistaking  mine  own  private  fancies  and  mis-per- 
suasions for  the  dictates  of  God's  Spirit?  mistaking  Satan 
(who  useth  to  transform  himself)  for  an  angel  of  light  ?  God 
hath  promised,  it  is  true,  but  hath  he  promised  unto  me  ? 
Did  he  ever  say  unto  me,  "  Simon,  Simon  V'  or  •*  Saul, 
Sanl  P,**  or  "  Samuel,  Samuel  ^  V  Or  if  he  did,  must  he 
needs  perform  his  promise  to  me,  who  am  not  able  to  fulfil 
my  conditions  unto  him  ? 

Thus,  as  unto  men  floating  upon  the  sea,  or  unto  distem- 
pered brains,  the  land  and  house,  though  immovable,  seem 
to  reel  and  totter ;  or  as  unto  weak  eyes,  every  thing  seems 
double ; — so  the  promises  of  God,  however  built  on  a  sure 
foundation,  his  counsel  and  fore-knowledge ',  yet  unto  men, 
prepossessed  with  their  own  private  distempers,  do  they  seem 
unstable  and  frail, — unto  a  weak  eye  of  faith,  God's  covenant 
to  be  (if  I  may  so  speak)  double  *,  to  have  a  tongue  and  a 
tongue,  a  promise  and  a  promise,  that  is,  a  various  and  un- 
certain promise.  And  for  this  cause  (notwithstanding  diffi- 
dent and  distrustful  men  do,  indeed,  deserve  what  they  sus- 
pect, and  are  worthy  to  suffer  what  they  unworthily  do  fear) 
doth  God  yet,  in  compassion  towards  our  frailty,  conde- 
scend to  confirm  his  promises  by  an  oath,  to  engage 
the  truth  of  his  own  essence  for  performance,  to  seal  the 
patent  which  he  hath  given  with  his  own  blood,  and  to  ex- 
hibit that  seal  unto  us  so  oflen,  as,  with  faith,  we  approach 

•Lokexzii.  31.  P  Acu  ik.  4.  q  1  Sam  iii.  10.  '  iTim.  ii.  19. 

*  Diios  Deos  casci  pcrrspcxitee  se  czistimi^erunt ;  unum  cnini  nun  intcgr^  vidc- 
nnti  lippientibu*  cnim  Bingulirin  laceritk  uumciosa  ot.  7fr/.  cont.  Afurt.  I  1. 
c2,'—Scnf€.  Episc.  3. 


118  MEDITATIONS   ON    THE 

imto  the  communion  of  these  holy  mysteries.  And  who  can 
sufficiently  admire  the  riches  of  this  mercy,  which  makes 
the  very  weaknesses  and  imperfections  of  his  church,  occa- 
sions of  redoubling  his  promises  unto  it? 

Secondly,  In  that  this  Sacrament  is  the  instrumental  cause 
of  confirming  our  faith  from  this  possibility,  yea,  facility  of 
obtaining, — we  must  conclude  the  necessity  of  using  so  great 
a  benefit,  wherein  we  procure  the  strengthening  of  our 
graces,  the  calming  of  our  consciences,  and  the  experience 
of  God's  favour.  In  the  natural  body  there  being  a  conti- 
nual activity  and  conflict  between  the  heat  and  the  moisture 
of  the  body,  and  by  that  means  a  wasting,  depastion,  and 
decay  of  nature,  it  is  kept  in  a  perpetual  necessity  of  suc- 
couring itself  by  food :  so  in  the  spiritual  man,  there  being, 
in  this  present  estate,  an  unreconcilable  enmity  between  the 
Spirit  and  the  fleshy  there  is,  in  either  part,  a  propensioo 
towards  such  outward  food,  whereby  each  in  its  distresses 
may  be  relieved.  The  tiesh  pursues  all  such  objects  as  may 
content  and  cherish  the  desires  thereof,  which  the  apostle 
calleth  ''  the  provisions  of  lust.'^  The  Spirit,  on  the  con- 
trary side,  strengthens  itself  by  those  divine  helps,  which 
the  wisdom  of  God  had  appointed  to  confer  grace,  and  to 
settle  the  heart  in  a  firm  persuasion  of  its  own  peace.  And 
amongst  these  instruments,  this  holy  Sacrament  is  one  of 
the  principal ;  which  is  indeed  nothing  else  but  a  visible 
oath,  wherein  Christ  giveth  us  a  taste  of  his  benefits,  and  en- 
gageth  his  own  sacred  body  for  the  accomplishing  of  them  ; 
which  supporteth  our  tottering  faith,  and  reduceth  the  soul 
unto  a  more  settled  tranquillity. 

Thirdly,  In  that  in  this  one  all  other  types  were  abrogated 
and  nullified,  we  learn  to  admire  and  glorify  the  love  of  God, 
who  hath  set  us  at  liberty  from  the  thraldom  of  ceremonies, 
from  the  costhness  and  difficulty  of  his  service,  with  which 
his  own  chosen  people  were  held  in  bondage  \  under  the 
pedagogy  and  government  of  schoolmasters,  the  ceremonial 
and  judicial  law,  as  so  many  notes  of  distinctions,  charao- 
teristical  differences,  or  walls  of  separation  between  Jew  and 
Gentile  ^,  until  the  coming  of  the  Messiah  ;  which  was  the 
time  of  the  reformation  of  all  things  *,  wherein  the  Gentiles 

•  Gal.  ir.  3.    v.  1.    Acts.  xv.  10.  «  Ephes.  ii.  14.        *  Hcb.  ix.  10. 


HOLY    SACUAMKNT.  \l\) 

were  by  his  death  to  be  iagrafted  into  the  same  stock  ^,  and 
maife  partakers  of  the  same  juice  and  fatness  ;  the  shadows 
to  he  remoTed,  the  ordinances  to  be  cancelled  %  the  law  to 
be  abolished.  For  "  the  law  came  by  Moses,  but  grace  and 
troth  by  Jesus  Christ* ;''  grace,  in  opposition  to  the  curse  of 
the  moral  law ;  truth,  in  opposition  to  the  figures  and  resem- 
blances of  the  ceremonial  law.  The  Jews  in  God's  service 
were  bound  unto  one  place,  and  unto  one  form ;  no  temple 
or  ministration  of  sacrifices  without  Jerusalem  ^,  nor,  with- 
out express  prescription,  no  use  of  creatures  without  diflfer- 
ttice  of  common  and  unclean :  whereas,  unto  us^  all  places 
are  lawful  and  pureS  all  things  lawful  and  pure;  every 
country  a  Canaan,  and  every  city  a  Jerusalem,  and  every 
oratory  a  temple.  It  is  not  an  ordinance,  but  a  prayer, 
which  sanctifieth  and  maketh  good  unto  our  use  every  crea- 
ture of  God  *. 

Bat  yet  though  we,  under  the  gospel,  are  thus  set  at 
liberty  from  all  manner  of  ordinances  which  are  not  of  intrin- 
secaU  eternal,  and  unvariable  necessity;  yet  may  this  liberty, 
in  regard  of  the  nature  of  things  indifferent,  be  made  a  ne- 
cessity in  respect  of  the  use  of  them.  We  may  not  think^ 
that  our  liberty  is  a  licentious  and  unbounded  liberty,  as  if 
Christ  had  been  the  author  of  confusion,  to  leave  every  man 
in  the  external  carriages  of  his  worship,  unto  the  conduct  of 
his  prirate  fancy.  This  were  to  have  our  liberty'  for  a  cloak 
of  naughtiness,  and  as  an  occasion  to  the  flesh  ^ ;  but  we 
most  always  limit  it  by  those  general  and-  moral  rules  of 
piety,  loyalty,  charity,  and  sobriety. 

Use  all  Uiings  we  may,  indifferently,  without  subjection 
or  bondage  onto  the  thing,  but  not  without  subjection  unto 
God  and  superiors.  Use  them  we  may,  but  with  temper- 
ateness  and  moderation ;  use  them  we  may,  but  with  respect 
to  God^s  glory  « ;  use  them  we  may,  but  with  submission  to 
aotfaority  *• ;  use  them  we  may,  but  with  avoiding  of  scan- 
dal '.  Christian  liberty  ^  consisteth  in  the  inward  freedom 
of  the  conscience,  whose  only  bond  is  a  necessity  of  doc- 

f  Rom.  xi.  17.  Hcb.  x.  1.  ■  Col.  ii.  14.  2  Cor.  iii.  11,  13.        »  John  i.  17. 

*  John  IT.  21,  23,  •  1  Cor.  ri.  12.    Tit.  i.  15.  «»  1  Tim.  i¥.  5.    Rom. 

xir.  14.    Actsx.  15.         •  1  Pet.  ii.  16.    G»l.  v.  13.         ^  Gul.  v.  13.        •  1  Cor. 
1.  31.  h  Rom.  xiii.  I,  2.  5.  «  1  Cof.  viii   !».  k  Sec  Dr.  FtHd  of 

the  Church,  I.  1    c.  32,33. 


120  MEDITATIONS    ON    THE 

trine;  not  in  outward  conformity  or  observances  only,  whose 
bond  is  a  necessity  of  obedience,  and  subordination  unta 
higher  powers  ;  which  obeying,  though  we  become  thereby 
subject  unto  some  human  or  ecclesiastical  ordinances,  the 
conscience  yet  remains  uncurbed  and  at  liberty. 

Secondly,  We  have  hereby  a  great  encouragement  to  serve 
our  God  in  Spirit  and  in  Truth  \  being  delivered  from  all 
those  burdensome  accessions,  which  unto  the  inward  wor- 
ship were  added,  in  the  legal  observances: — in  Spirit,  in  op- 
position unto  the  carnal ;  in  Truth,  in  opposition  unto  the 
typical  ceremonies.  The  services  of  the  Jews  were  cele- 
brated in  the  blood  and  smoke  of  unreasonable  creatures ; 
but  ours,  in  the  gospel  °^,  must  be  a  spiritual,  a  reasonable 
service  of  him :  for  as  in  the  Word  of  God  the  letter  pro- 
fiteth  nothing,  it  is  the  Spirit  that  quickeneth  ° ;  so  in  the 
worship  of  God  likewise,  the  knee,  the  lip,  the  eye,  the 
hand  alone,  profiteth  not  at  all ;  it  is  the  Spirit  that  Wor- 
shippeth. 

It  is  not  a  macerated  body,  but  a  contrite  soul  which  be 
respecteth.  If  there  be  paleness  in  the  face,  but  blood  in 
the  heart;  if  whiteness  in  the  eye,  but  blackness  in  the 
soul ;  if  a  drooping  conscience,  but  an  unbended  consci- 
ence ;  if  a  knee  bowing  down  in  the  temple  of  God,  and 
thoughts  rising  up  against  the  grace  of  God ;  the  head  like 
a  bulrush,  and  the  heart  like  an  adamant ; — in  a  word,  if 
there  be  but  a  bodily  and  unquickened  service,  a  schism  in 
the  same  worshipper,  between  his  outward  and  his  inward 
man ;  he  that  is  not  a  God  of  the  dead,  but  of  the  living, — 
he  that  accounteth,  in  the  Levitical  law,  carcases  as  unclean 
things  (as  being  in  the  nearest  disposition  to  rottenness  and 
putrefaction),  will  never  smell  any  sweet  savour  in  such  ser- 
vices. "  What  have  I  to  do,"  saith  God,  "  with  your  sacri- 
fices ®  V*  and,  '*  My  soul  hateth  your  new  moons,  and  your 
appointed  feasts  p."  "  My  sacrifices,  and  my  sabbaths,  they 
were  by  original  institution  *>,  but  your  carnal  observance 
of   them    hath   made   them   yours  ^'^     Even  the   heathen 

I  John  iv.  24.  m  Rom.xii.  1.  n  2  Cor.  iii.  6.  o  isai.  i.  11, 13,  U. 

P  Amos  r.  21.  «  Ezod.  xx.  10.    Ezck.  xx.  12.    Isai.  iviii.  13.  '  Vestra 

dicit,  quae  secundum  libidinero  suam,  non  secundum  rciigionem  Dei,  cclebrando 
sua  jaic,  non  Dei,  fecerant.    Terl.  Cont.  Marcion.  1. 2.  c.  22. 


HOLY    SACHAMENT.  1^1 

idols '  themselTes  did  require  rather  the  truth  of  an  inward, 
tbaa  the  pomp  of  an  outward  worship ;  and  therefore  they 
forbade  all  profane  people  any  access  to  their  services'.  And 
God,  certainly,  will  not  be  content  with  less  than  the  deviL 

Sixthly,  In  that,  by  tl&ese  frequent  ceremonies,  we  are 
led  unto  the  celebration  of  Christ's  death,  and  the  benefits 
thereby  arising  unto  mankind ;  we  may  hence  observe  the 
Datoral  deadness  and  stupidity  of  man^s  memory  in  the  things 
of  his  salvation.  It  is  a  wonder  how  a  man  should  forget 
his  Redeemer  that  ransomed  him  with  the  price  of  his  own 
blood,  to  whom  he  oweth  whatsoever  he  either  is,  or  hath ; 
him  whom  each  good  thing  we  enjoy,  leadeth  unto  the  ac- 
knowledgment of.  Look  where  we  will,  he  is  still  not  only 
in  us,  but  before  us.  The  wisdom  of  our  minds,  the  good* 
ness  of  oar  natures,  the  purposes  of  our  wills  and  desires, 
the  calmness  of  our  consciences,  the  hope  and  expectation 
of  cor  sonls  and  bodies,  the  liberty  from  law  and  sin ;  what- 
ever it  is  in  or  about  us,  which  we  either  know,  or  admire, 
or  enjoy,  or  expect,  he  is  the  treasury  whence  they  were 
taken ;  the^  fulness  whence  they  were  received ;  the  head 
which  transferreth ;  the  hand  which  bestoweth  them.  We 
are  on  all  sides  compassed,  and  even  hedged  "*  in  with  his 
blessings :  so  that,  in  this  sense,  we  may  acknowledge  a 
kind  of  ubiquity  of  Christ's  body,  inasmuch  as  it  is  every 
where  even  visible  and  palpable  in  those  benefits  which 
flow  from  it.  And  yet  wc,  like  men  that  look  on  the  river 
Nile,  and  gaze  wondrously  on  the  streams,  remain  still  ig« 
norant  of  the  head  and  original  from  whence  they  issue. 
Thus,  as  there  is,  between  blood  and  poison,  such  a  natural 
antipathy,  as  makes  them  to  shrink  in,  and  retire  at  the 
presence  of  each  other ;  so  though  each  good  thing  we  en- 
joy, serves  to  present  that  precious  blood,  which  was  the 
price  of  it,  unto  our  souls  j  yet  there  is  in  us  so  much  venom 

•  Coltos  Deorum  optimus  idcmque  castissimus,  ut  eos  temper  purk,  integrA, 
tncorropci  ec  mente  ct  tocc  vcocreris.  Cic.  de  Nit  Deorum.  I.  2. — Sicut  ncc  in 
victimb  qnkksn,  licet  opima  tint,  auroqoe  prsefiilgeint, deorum  ett  honot,  ted  piA 
ac  recti  voluntate  Tenerantium.  Sen,  de  Benef.  1.  1.  c.  6.  et  Epist.  95. — Ad  divos 
>rtffint<>  catt^.  Cie.  de  legib.  lib.  2w— Animadverto  etiam  Deos  ipsot  non  tarn 
accuratis  adorantium  precibns,  quAm  innoccntia  et  tanctititc,  Isetari.  Plin.  Paneg. 
^  Semper  impist  inttitutionet  arcent  profanot,  &c.  Tert,  in  Apol.  c.  7.  Oi)  y^ 
^ifut  relit  3cfifAiMf  ri  rod  \&ym  nvcr^pia  8ii|7ffur9ai,  Citm.  Alcx.'^Jfrvm.  1.  5.— 
Vide  Bfiuon,  de  Formulis,  lib.  1.  «  Job.  i.  10. 


1-22  MEDITATIONS    ON    THE 

of  siUf  as  makes  us  still  to  remove  our  thoughts  from  so  pure 
an  object  As,  in  the  knowledge  of  things,  many  men  are 
of  so  narrow  understandings,  that  they  are  not  able  to  raise 
them  unto  consideration  of  the  causes  of  such  things,  whose 
effects  they  are  haply  better  acquainted  with  than  wiser 
men ;  it  being  the  work  of  a  discursive  head  to  discover  the 
secret  knittings,  obscure  dependences  of  natural  things  on 
each  other; — so,  in  matters  of  practice  in  divinity,  many 
men  commonly  are  so  fastened  unto  the  present  goods  which 
they  enjoy,  and  so  full  with  them,  that  they  either  have  no 
room,  or  no  leisure,  or  rather  indeed  no  power  nor  will,  to 
lift  up  their  minds  from  the  streams  unto  the  fountain,  or 
by  a  holy  logic  to  resolve  them  into  the  death  of  Christ ; 
from  whence  if  they  issue  not,  they  are  but  fallacies,  and 
sophistical  good  things ;  and  whatever  happiness  we  expect 
in  or  from  them,  will  prove  a  '  non  sequitur'  at  the  last. 
Remember  and  know  Christ,  indeed,  such  men  may  and  do, 
in  some  sort,  sometimes,  to  dishonour  him,  at  best,  but  to 
discourse  of  him  :  but  as  the  philosopher  *  speaks  of  intem- 
perate men,  who  sin  not  out  of  a  full  purpose  and  uncon- 
trolled swing  of  vicious  resolutions,  but  with  checks  of 
judgement  and  reluctancy  of  reason,  that  they  are  but  '  half 
vicious '  (which  yet  is  indeed  but  a  half  truth),  so  certainly 
they,  who  though  they  do  not  quite  forget  Christ,  or  cast 
him  behind  their  back,  tio  yet  remember  him  only  with  a 
speculative  knowledge  of  the  nature  and  general  efficacy  of 
his  death,  without  particular  application  of  it  unto  their  own 
persons  and  practices,  have  but  a  half  and  halting  knowledge 
of  him.  Certainly  a  mere  schoolman,  who  is  able  exactly 
to  dispute  of  Christ  and  his  passion,  is  as  far  from  the  length, 
and  breadth,  and  depth,  and  height  of  Christ  crucified, 
from  the  requisite  dimensions  of  a  Christian,  as  a  mere  sur- 
veyor or  architect,  who  hath  only  the  practice  of  measur- 
ing land  or  timber,  is  from  the  learning  of  a  geometrician. 
For  as  mathematicks,  being  a  speculative  science,  cannot 
possibly  be  comprised  in  the  narrow  compass  of  a  practical 
art;  so  neither  can  the  knowledge  of  Christ,  being  a  saving 
and  practic  knowledge,  be  complete,  when  it  floats  only  in 
the  discourses  of  a  speculative  brain.  And  therefore  Christ 
at  the  last  day  will  say  unto  many  men,  who  thought  them- 

•  i/ifAiw6tniipos,  Arnt.  Eth.  vii.  10.  3.  Zell,  p.  326. 


HOLY    SACRAMENT.  123 

sel?es  great  clerks,  and  of  his  near  acquaintance^  even  such 
as  did  preach  biniy  and  do  wonders  in  bis  name.  That  he 
newer  knew  them^  ;  and  that  is  an  argument,  that  they  hke- 
wise  neyer  knew  him  neither.  For  as  no  man  can  see  the 
sun,  but  by  the  benefit  of  that  light,  which  from  the  sun 
fihineth  on  him  ;  so  no  man  can  know  Christ,  but  those  on 
whom  Christ  first  shineth,  and  whom  he  vouchsafeth  to 
know.  Mary  Magdalen  could  not  say  '  Rabboni "  to  Christ, 
till  Christ  first  had  said  '  Mary '  to  her.  And  therefore  that 
we  may  not  fail  to  remember  Christ  aright,  it  pleaseth  him 
to  institute  this  holy  Sacrament,  as  the  image  of  his  cruci- 
fied body,  whereby  we  might  as  truly  have  Chrises  death 
presented  onto  us,  as  if  he  had  been  crucified  before  our 
cyes^ 

Secondly,  We  see  here  who  they  are,  who,  in  the  Sacra- 
ment,  receive  Christ, — even  such  as  remember  his  death 
with  a  recognition  of  faith,  thankfulness,  and  obedience. 
Others  only  receive  the  elements,  but  not  the  Sacrament : 
as  when  the  king  seals  a  pardon  to  a  condemned  malefactor, 
the  messenger  that  is  sent  with  it,  receives  nothing  from  the 
king  but  paper  written  and  sealed,  but  the  malefactor  (unto 
whom  only  it  is  a  gift)  receives  it  as  it  were  a  resurrection. 
Certainly  there  is  a  staflf  as  well  of  sacramental,  as  of  com- 
mon bread:  the  staiF  of  common  bread  is  tlie  blessing  of  tlie 
Lord ;  the  stafi*  of  the  sacramental  is  the  body  of  tlie  Lord. 
And  as  the  wicked,  which  never  look  up  in  thankfulness 
unto  God,  do  often  receive  the  bread  without  the  blessing ;  so 
here  the  element  without  the  body  ;  they  receive  indeed,  as 
it  is  fit  unclean  birds  should  do,  nothing  but  the  carcase  of 
a  sacrament;  the  body  of  Christ  being  the  soul  of  the 
breail,  and  bis  blood  the  life  of  wine.  His  body  is  not  now 
any  more  capable  of  dishonour  ;  it  is  a  glorified  body,  and 
therefore  will  not  enter  into  an  earthy  and  unclean  soul:  as 
it  is  corporally  in  Heaven,  so  it  will  be  spiritually  and  sacra* 
mentally  in  no  place  but  a  heavenly  soul. — Think  not,  that 
thoa  bast  received  Christ,  till  thou  hast  efiectually  remem. 
bered,  seriously  meditated,  and  been  religiously  affected  and 
inflamed  with  the  love  of  his  death :  without  this,  thou 
mayst  be  guilty  of  his  body  ;  thou  canst  not  be  a  partaker 
of  it.     Guilty  thou  art,  because  thou  didst  reach  out  thy 

s  Mattb.  Tti.  22,  23.  7  Git.  iii.  1. 


124  MEDITATIONS    ON    THE 

hand  with  a  purpose  to  receive  Christ  into  a  polluted  souI| 
though  he  withdrew  himself  from  thee.  Even  as  Mucius 
Scsevola  was  guilty  of  Porsena's  blood,  though  it  was  not 
he,  but  another  whom  the  dagger  wounded :  because  the 
error  of  the  hand  cannot  remove  the  malice  of  the  heart. 


CHAPTER  XVIII. 

Of  the  subject,  who  may  wilh  benefit  receive  the  holy  Sacra- 
ment;  with  the  necessary  qualificatiotts  thereunto:   of  the 
,  necessity  of  due  preparation. 

We  have  hitherto  handled  the  Sacrament  itself:  We  are 
now  briefly  to  consider  the  subject  whom  it  concerneth,  in 
whom  we  will  observe  such  qualifications,  as  may  fit  and 
pre-dispose  him  for  the  comfortable  receiving,  and  proper  in- 
terest in  these  holy  mysteries.  Sacraments,  since  the  time 
that  Satan  hath  had  a  kingdom  in  the  world^  have  been  ever 
notes  and  characters  whereby  to  distinguish  the  church  of 
God  from  the  ethnic  and  unbelieving  part  of  men ;  so  that 
they  being  not  common  unto  all  mankind,  some  subject  unto 
whom  the  right  and  propiiety  of  them  belongeth,  must  be 
found  out. 

God,  at  the  first,  created  man  upright,  framed  him  after 
his  own  image,  and  endowed  him  with  gifts  of  nature,  able 
to  preserve  him  entire  in  that  estate  wherein  he  was  created. 
And  because  it  was  repugnant  to  the  essential  freedom  * 
wherein  he  was  made,  to  necessitate  him  by  any  outward 
constraint,  unto  an  immutable  estate  of  integrity  ;  he  there- 
fore so  framed  him,  that  it  might  be  within  the  free  liberty 
of  his  own  will  to  cleave  to  him,  or  to  decline  from  him. 

Man,  being  thus  framed,  abused  this  native  freedom,  and 
committed  sin ;  and  thereby,  in  the  very  same  instant,  be- 
came really  and  properly  dead.  For  as  he  was  dead  judi- 
cially in  regard  of  a  temporal  and  eternal  death  (both  which 
were  now  already  pronounced,  though  not  executed  on  him), 
so  was  he  dead  actually  and  really,  in  regard  of  that  spiritual 
death,  which  consisteth  in  a  separation  of  the  soul   from 

•  Justin  Martyr  in  Dialog,  cum  Tryph. 


HOLY    SACUAMENT.  l25 

Gody  and  in  an  absolute  immobility  unto  divine  operations. 
But  man's  sin  did  not  nullify  God^s  power :  he  that  made 
him  a  glorious  creature,  when  he  was  nothing,  could  as 
easily  renew  and  rectify  him  when  he  fell  away. 

Being  dead,  true  it  is,  that  active  concurrence  unto  his 
own  restitution  he  could  have  none ;  but  yet  still  the  same 
passive  obedience  and  capacity  which  was  in  the  red  clay, 
of  which  Adam^s  body  was  fashioned  unto  that  divine  image 
which  God  breathed  into  it,  the  same  had  man,  being  now 
fallen,  unto  the  restitution  of  those  heavenly  benefits  and 
habitual  graces  which  then  he  lost:  save  that  in  the  clay, 
there  was  only  a  passive  obedience ;  but  in  man  fallen,  there 
is  an  active  rebellion,  crossing  resistance  %  and  withstanding 
of  God's  good  work  in  him.  More  certainly  than  this  he 
cannot  have ;  because  howsoever,  in  regard  of  natural  and 
reasonable  operations,  he  be  more  self-moving  than  clay, 
yet,  in  regard  of  spiritual  graces,  he  is  full  as  dead :  even  as 
a  man,  though  more  excellent  than  a  beast,  is  yet  as  truly 
and  equally  not  an  angel,  as  a  beast  is.  So  then,  thus  far 
we  see  all  mankind  do  agree  in  an  equality  of  creation,  in  a 
UDiVersality  of  desertion,  in  a  capacity  of  restitution. 

God  made  the  world,  that  therein  he  might  communicate 
his  goodness  unto  the  creature,  and  unto  every  creature  in 
that  proportion,  as  the  nature  of  it  is  capable  of.  And  man, 
being  one  of  the  most  excellent  creatures,  is  amongst  the 
rest  capable  of  these  two  principal  attributes,  holiness  and 
happiness :  which  two,  God,  out  of  his  most  secret  counsel 
and  eternal  mercy,  conferreth  on  whom  he  hath  chosen  and 
made  accepted  in  Christ  the  Beloved,  shutting  the  rest  either 
oat  of  the  compass,  as  heathen;  or  at  least  out  of  the  inward 
privileges  and  benefits  of  that  covenant  which  he  hath  es- 
tablished with  mankind,  as  hypocrites  and  licentious 
Christians. 

Now  as,  in  the  first  creation  of  man,  God  did,  into  the 
unformed  lump  of  clay,  infuse,  by  his  power,  the  breath  of 
life,  and  so  made  man;  so,  in  the  regeneration  of  a  Chris- 
tian,  doth  he  in  the  natural  man,  who  is  dead  in  sin,  breathe 
a  principle  of  spiritual  life, — the  first  act,  as  it  were,  and  the 
original  of  all  supernatural  motions,  whereby  he  is  consti- 
tuted in  the  first  being  of  a  member  of  Christ. 

•  Acts  vii.  51.  Rom.  vii.23. 


126  M£DlTAriONS   ON    THE 

And  this  first  act  is  faith  \  the  soul  of  a  Christian,  that 
whereby  we  live  in  Christ ;  so  that  till  we  have  faith,  we  are 
dead,  and  out  of  him.  And  as  faith  is  the  principle  (next 
under  the  Holy  Ghost)  of  all  spiritual  life  here, — so  is  baptism 
the  Sacrament  of  that  life%  which,  accompanied  and  raised 
by  the  Spirit  of  grace,  is  unto  the  church,  though  not  the 
cause,  yet  the  means,  in  and  by  which  this  grace  is  conveyed 
unto  the  soul. 

Now  as  Adam,  after  once  life  was  infused  into  him,  was 
presently  to  preserve  it  by  the  eating  of  the  fruits  in  the 
garden^,  where  God  had  placed  him,  because  of  that  con- 
tinual depastion  of  his  radical  moisture  by  vital  heat,  which 
made  nature  to  stand  in  need  of  succours  and  supplies  from 
outward  nourishment ; — so  after  man  is  once  regenerated  and 
made  alive,  he  is  to  preserve  that  faith  which  quickeneth 
him  by  such  food,  as  is  provided  by  God  for  that  purpose, 
it  being  otherwise  of  itself  subject  to  continual  languishings 
and  decays.  And  this  life  is  thus  continued  and  preserved, 
amongst  other  means,  by  the  grace  of  this  holy  Eucharist, 
which  conveys  unto  us  that  true  food  of  life,  the  body  and 
blood  of  Christ  crucified.  So  then,  inasmuch  as  the  Sacra^ 
ment  of  Chnsfs  supper  is  not  the  Sacrament  of  regenera- 
tion, but  of  sustentation  and  nourishment ;  and  inasmuch  as 
no  dead  thing  is  capable  of  being  nourished  (augmentation 
being  a  vegetative  and  vital  act);  and  lastly,  inasmuch  as  the 
principle  of  this  spiritual  life  is  faith,  and  the  Sacrament  of 
it  baptism ; — it  followeth  evidently.  That  no  man  is  a  sub- 
ject qualified  for  the  holy  communion  of  Christ's  body,  who 
hath  not  been  before  partaker  of  faith  and  baptism. 

In  Heaven,  where  all  things  shall  be  perfected  and  re- 
newed, our  souls  shall  be  in  as  little  need  of  this  Sacrament, 
as  our  bodies  of  nourishment.  But  this  being  a  state  of 
imperfection,  subject  to  decays,  and  still  capable  of  further 
augmentation ;  we  are  therefore  by  these  holy  mysteries  to 
preserve  the  life,  which  by  faith  and  baptism  we  have  re- 
ceived: without  which  life,  as  the  Sacrament  doth  confer 
and  confirm  nothing,  so  do  we  receive  nothing  neither,  but 
the  bare  elements. 

Christ  is  now  in  Heaven,  no  eye  sharp  enough  to  see  him, 

k  1  John  V.  13.  «  John  iii.  5.  Tit.  iii.  5.  •»  Gen.  i.  29. 


HOLY    SACRAMENT.  127 

no  ann  long  enough  to  reach  him,  but  only  faith.  The  Sa* 
crafflent  is  but  the  seal  of  a  covenant  * ;  and  covenants  es* 
aentially  include  conditions,  and  the  conditions  on  our  part 
is  (aith :  no  faith,  no  covenant ;  no  covenant,  no  seal ;  no 
seal,  no  Sacrament :  Christ  and  Belial  will  not  lodge  to- 
gelher  ^ 

Having  thus  found  out  the  first  necessary  qualification  of  a 
man  for  the  receiving  of  the  holy  Eucharist,  without  which, 
he  is  absolutely  as  uncapable  of  it,  as  a  dead  man  of  food  ; 
we  may  more  easily  look  into  the  next  more  immediate  and 
particular,  consisting  in  that  preparatory  act  of  examination 
or  trial  of  the  conscience*,  touching  its  fitness  to  communi- 
cate ;  because  the  former  is  to  be  the  rule  and  measure,  by 
which  we  proceed  in  the  latter. 

Some  things  there  are  which  men  learn  to  do  by  doing  of 
them  *,  and  which  are  better  performed,  and  the  dangers  in- 
cident unto  them  better  avoided  by  an  extemporary  dex- 
terity, than  by  any  pre-mcditation  or  forecast.  But  yet  gene- 
rally, since- matters  of  consequence  are  never  without  some 
perpiexed  difficulties,  not  discernible  by  a  sudden  intuition ; 
and  since  the  minds  of  men  are  of  a  limited  efficacy,  and 
therefore  unfit  for  any  serious  work,  till  first  dispossessed  of 
all  different  notions  which  might  divert,  and  of  all  repugnant 
principles  or  indispositions  which  might  oppose  it  in  the 
performance  of  any  great  business,  set  upon  with  sudden, 
uncomposed,  and  uncollected  thoughts ; — it  is  very  neces- 
sary before  we  undertake  any  serious  and  difficult  work, 
both  to  examine  the  sufficiency,  and  to  prepare  the  instru- 
ments by  which  we  may  be  enabled  to  perform  it. 

Thus  we  see  in  the  works  of  nature,  those  which  admit  of 
any  latitude  or  degrees  of  perfection,  are  seldom  done  with- 
out many  previous  dispositions  to  produce  them.  In  plants 
and  vegetables,  the  earth  is  to  be  opened,  the  seed  to  be 
scattered,  the  rain  to  moisten,  the  sun  to  evocate  and  excite 
the  seminal  virtue,  and  after  all  this  comes  a  fruitful  harvest : 
and  so  in  generation  of  all  other  natural  bodies,  there  are 
ever  some  antecedent  qualities  introduced,  by  means  where- 
of. Nature  is  assisted  and  prepared  for  her  last  act.     So  in 

•  Rom.  IT.  11.  f  2  Cor.  vi.  15.  f  I  Cor.  xi.  *>  *A  ydp  M 

wuof,  Tovro  woiovTTMt  iiuMvoiu¥.      Anst.  Eih.  I.  2.  c.  1. — In 
ooosUiom.  5m.— -Vktobitttf  io  aionte.  Gen.  xxii.  14. 


128  MEDITATIONS    ON    THE 

the  works  of  art,  we  find  how  wrestlers,  and  runners  in 
races,  did  supple  their  joints  with  ointments,  and  diet  their 
bodies,  that  by  that  means  they  might  be  fit  for  those  bo- 
dily exercises :  how  those  Roman  fencers,  in  their  gladia- 
tory  fights '^y  did  first  use  prefatory  or  dulled  weapons, 
before  they  entered  in  good  earnest  into  the  theatre ;  and 
then  their  custom  was,  first,  to  carry  their  weapons  to  the 
prince  to  have  his  allowance  of  the  fitness  of  them,  before 
they  used  them  in  fighting.  The  Lacedemonians  were  wont 
to  have  musical  instruments  before  their  wars  \  that  thereby 
their  courage  might  be  sharpened,  and  their  minds  raised 
unto  bold  attempts.  And  we  read  of  Scipio  Africanus™, 
that  ever  before  he  set  himself  upon  the  undertaking  of  any 
great  business,  his  manner  was  to  enter  the  Capitol,  to  sub- 
mit his  projects  to  the  judgement  of  the  gods,  and  to  implore 
their  aid  and  allowance  for  the  good  success  of  such  his  enter* 
prises.  A  thing,  for  the  substance  of  it,  practised  by  all  the 
ethnics,  before  they  addressed  themselves  unto  any  work 
of  consequence,  whose  constant  use  it  was  to  have  recourse 
unto  their  gods  in  prayers,  for  benediction  and  encourage- 
ment. And  it  was  a  religious  observation  in  the  Roman 
superstitious  sacrifices,  for  a  servant  that  stood  by,  to  put 
the  priest  in  mind  of  what  he  was  about,  and  to  advise  him 
to  consider  maturely,  and  to  do  with  his  whole  mind  and 
endeavour  that  work  he  was  to  perform.  And  whatsoever 
vessels  or  garments  were  in  those  solemnities  used,  were  be- 
forehand washed  and  cleansed,  that  they  might  be  fit  in- 
struments for  such  a  work.  Thus  far  we  see  the  light  of  rea- 
son, and  the  very  blindness  of  superstition,  enforceth  a  ne- 
cessity of  preparation  unto  any  great,  especially  divine 
work. 

If  we  look  into  the  holy  Scriptures,  we  may  find  Gt>d 
himself  a  pattern  of  these  deliberate  preparations.  In 
making  the  world,  it  had  been  as  easy  for  him  in  one  simple 
command  to  have  erected  this  glorious  frame  at  once,  as  to 

k  Vide  Lipsii  Satur.  1.  2.  c.  19.  >  ^ul.    Gell,  Noct.  Attic,  lib.  i.   11. 

"B  Liv.  i.  26. — Plin,  Pancg.  in  initio.— Ctc.  de  legib.  1.2.  et  in  Vatinium.  So- 
lenne  hoc  ante  bella  ; — yirg,  i^n.  1.  8.  et  11. — Xenoph.  Cyrop.  i.  7. — Macrob. 
Satur.  1.  3.  c.  15.— Ante  epulas;  AthenamsX,  4. — Liv,  1.49. — yirg,  /En.  1.  1. 
—Ante  Nuptias  ;  Servius  ad  Virg.  JEn,  1.  3. — Vid.  Brisson,  de  Formulis,  lib.  1. 
— Servius  ad  illud  Virg>,  '  Pur&que  in  veste  Sacerdoe.'  y£n.  12. 


HOLV    SACRAMENT.  129 

be  nz  days  id  the  Atshioning  of  it :  but  to  exhibit  unto  us  an 
example  of  temperate  and  advised  proceedings,  be  first  pro- 
rides  the  materials,  and  then  superadds  the  accomplishment 
and  perfection.  In  the  dispensing  of  bis  judgements,  he  first 
prepares  them  before  he  inflicts  them :  he  hath  whet  his 
sword,  and  bent  his  bow,  and  made  ready  his  arrows,  before 
be  strikes  or  shoots.  His  eye  comes  before  his  hand :  he 
comes  down  to  see  Sodom  ",  before  to  consume  it.  He  ex- 
amines before  he  expels:  "Adam*,  where  art  thou?*'  be- 
fore  he  drives  him  out  of  Paradise.  Nay,  in  the  very  sweet- 
est of  all  his  attribotes,  his  mercy,  we  find  him  first  consider 
his  people  Israel  <*,  before  he  sends  Moses  to  deliver  tliem. 
In  like  manoer,  our  blessed  Saviour,  though  having  in  him 
the  folness  of  the  godhead,  the  treasures  of  wisdom,  and 
grace  without  measure,  he  was  therefore  perfectly  able  to 
discharge  that  great  work  unto  which  the  Father  had  sealed 
him, — waa  yet  pleased  to  prepare  himself*',  both  unto  his 
prophetical  and  sacerdotal  obedieace  by  baptism,  fasting, 
temptation,  and  prayer;  that  the  practice  of  this  great  work, 
where  it  is  was  not  necessary,  might  be  a  precedent  unto  us, 
who  are  not  able  of  ourselves  to  think,  or  to  do  any  good 
thing.  In  the  building  of  Solomon's  temple  ^  the  stones 
were  perfected  and  hewed,  before  they  were  brought ;  there 
was  neither  hammer,  nor  axe,  nor  any  tool  of  iron  heard  in 
the  house,  while  it  was  in  building.  And  so  should  it  be 
in  the  temple,  of  which  that  was  a  type,  even  in  the  mystical 
body  of  Christ :  every  man  should  be  first  hewed  and  fitted 
by  repentance,  and  other  preparatory  works,  before  he 
should  approach  to  incorporate  himself  into  that  spiritual 
and  eternal  building.  In  the  observation  of  Levitical  cere- 
monies, we  may  note.  That  before  the  celebration  of  the 
passover  %  the  Lamb  was  to  be  taken  and  separated  from  the 
flock  three  days  ere  it  was  slain :  in  which  time,  the  people 
might,  in  that  figure,  learn  to  sanctify  themselves,  and  to  be 
separated  from  sinners.  And  our  Saviour  Christ,  in  the  cele- 
bration of  the  last  supper',  would  not  have  so  much  as  the 
room  unprovided ,  but  he  sent  his  disciples  beforehand  about 
it;  teaching  us,  that  in  sacred  things  there  should  be  first  a 


I.  zviii.  21.  *  Gen.  iii.  9.         P  Ezod.  iii.  7,  8.        q  Mitth.  iii.  13. 

IT.  13.  zxvi.  36.         r  1  Kings  vt.  7.      •  Exod.  xii.  3,  6.         <  Mark  xiv.  13, 15. 

VOL.    111.  K 


130  MEDItATIONS    ON    THK 

preparation  before  a  celebration.  So  then  we  see  in  general 
the  necessity  of  preparing  and  deliberating,  before  we  ad- 
dress ourselves  unto  the  performance  of  any  holy  work ;  and 
if  any  where,  certainly  in  this  work  of  the  Sacrament  most 
necessary  it  is.  Though  God's  commands  by  his  apostle 
were  bond  enough  to  enforce  us  the  necessity  of  obedience, 
depending  rather  on  the  Author  ",  than  on  the  emolument  of 
the  law ;  yet  God,  who  is  not  wanting  always  to  win  men 
unto  the  observance  of  what  he  requires,  urgeth  us  there- 
unto, not  only  with  an  argument  of  debt,  because  we  are  his 
servants,  but  with  an  argument  of  profit  too ;  because  the 
omission  of  it  will  not  only  nullify  unto  us  the  benefit  of  his 
Sacrament,  but  make  us  guilty  of  that  very  blood,  which 
was  shed  for  the  salvation  of  the  world,  and  turn  that  into 
judgement  which  was  intended  for  mercy. 

What  this  danger  of  being  *  guilty  of  Christ^s  blood  '  is,  I 
will  not  stand  long  to  explain. 

Briefly,  To  be  guilty  of  the  body  ^nd  blood  of  Christ,  is 
to  offer  some  notable  contempt  and  indignity  unto  the  suf- 
ferings of  Christ,  to  sin  against  the  price  of  our  redemption, 
and  to  vilify  and  set  at  nought  the  precious  blood  of  the 
Bew  covenant  *,  as  if  it  were  a  common  and  profane  thing, 
when  men  out  of  ignorant,  sensual,  secure,  presumptuous, 
formalizing,  inconsiderate,  and  profane  affections,  approach 
unto  Christ's  table  to  communicate  of  him.  To  be  guilty  of 
blood  is,  in  some  sort  or  other,  to  shed  it,  and  to  join  with 
the  crucifiers  of  Christ ^r— a  sin,  which  as  it  drove  Judas  to 
despair,  and  to  end  with  himself,  who  had  begun  with  his 
Master, — so  doth  it,  to  this  day,  lie  with  the  heaviest  curse 
that  ever  that  people  endured,  on  the  offspring  of  those 
wicked  Jews,  whose  imprecation  it  was,  "  His  blood  be  on 
us,  and  on  our  children.''  As  Christ  on  the  cross,  was, 
in  regard  of  himself,  offered  up  unto  the  Father,  but  in 
regard  of  Pilate  and  the  Jews,  crucified ; — so  is  his  blood  in 
the  Sacrament  by  the  faithful  received, — by  the  wicked,  shed 
and  spilt  on  the  ground  ;  when,  not  discerning  or  differencing 
the  Lord^s  body  from  other  ordinary  food,  they  rush  irre- 
verently to  the  participation  of  it.    For  a  man  may  be  guilty  of 

»  Prior  est  auctoritas  impcrantit  quam  utilius  servientis.  Tert,  dc  Poenlt.  c.  4. 
«    Heb.  X.  29.  J  Chrysott,  in  1  Cor.  Horn.  27. 


HOLY    SACRAMENT.  131 

the  blood  of  Christ,  though  be  receive  it  not  at  all ;  as  a  man 
msj  of  murder  \  tboogb  be  bit  not  the  party,  against  whom 
biB  weapon  was  directed.     It  is  not  the  event,  but  the  pur- 
pose, which  specifies  the  s\n\     The  anger  of  a  dog  is  as 
great,  when  he  barks  at  the  moon,  which  is  above  his  malice, 
as  when  at  a  man,  whom  he  may  easily  bite.     The  malice  of 
the  apostate,  who  shot  up  darts  against  Heaven  ^  was  no  less, 
then    if  be  had  bit  the  body  of  Christ,   at  whom  he  shot. 
If  that  which  is  done  unto  the  apostles  of  Christ,  is  done 
onto  him,  because  they  are  bis  ambassadors ;  and  if  that 
which  is  done  unto  the  poor  and  distressed  flock  of  Christ, 
is  done  unto  him,  because  they  are  his  members; — then 
surely  that  which   is  done  unto   the  Sacrament  of  Christ, 
most  needs  be  done  unto  him  too,  inasmuch  as  it  is  his  re- 
presentation and  image.     For  a  man  may  be  guilty  of  trea* 
son,  by  o&ring  indignity  to  the  picture,  coin,  garment,  or 
seal  of  a  prince.    The  dishonour  that  is  done  to  the  image 
(it  being  a  relative  thing),  doth  ever  reflect  on  the  original 
itself.     And  therefore  the  Romans  %  when  they  would  disho- 
nour  any  man,  would  show  some  disgrace  to  the  statues  that 
had  been  erected  to  his  honour,  by  demolishing,  breaking 
down,  and  dragging  them  in  the  dirt. 

Again,  A  man  may  be  guilty  of  the  blood  of  Christ,  by 
reaching  forth  his  hand  to  receive  it,  having  no  right  unto 
it  A  sacrilege  it  is  to  lay  hold  wrongfully  on  the  Lord's 
inheritance,  or  on  any  thing  consecrated  to  the  maintenance 
of  his  worship  and  service ;  but  this  certainly  is  so  much  the 
greater,  by  how  much  the  Lord's  body  is  more  precious  than 
his  portion.  To  counterfeit  right  of  inheritance  unto  some 
kingdom,  hath  been  ever,  amongst  men,  unfortunate  and 
capital.  We  know  bow  ill  it  succeeded  with  the  counterfeit 
Nero  amongst  the  Romans  "* ;  and  that  forged  Duke  of  York 
in  the  time  of  Henry  the  Seventh.  And  surely,  no  less  suc- 
can  their  insolence   be,  who  having,  by  reason  of 


'VohaCM  factt  HomicidMn.  •  Omnia  tcelcri  etiam  ante  cffectum  opcrii, 

^— i.»wwi  calps  satis  est,  perfecu  sunt.  Sen.  dc  Const,  cap.  7. 4.  ^  Quid  ?  tu 
pQtas,  com  stolidus  ille  Rex  rouUitudine  telonim  diem  obtcurasset,  uUam  sagit- 
Hm  in  solem  incidiste?    Sen,  ibid.  c.  4.  2.  «  Descendant  ttatose  rtsteroqua 

•eqnontar,  &c.  Juvenal.  Sat.  10.  Effigies  Pisoni^  traxerant  in  Gemonias,  ac  dctel- 
IcfaiBt.  Tac.  Hist.  I.  3. 14.— VexiUarius  comitantis  Galbaro  cobortis  deieptam 
Galbs  imaginem  solo  afflixit.    Tac.  Hitt.  1.  1.  <*  Tac.  Hitt.  1.  2. 

K  2 


132  MEDITATIONS    ON    THE 

their  unworthy  approach,  no   claim  nor    interest  unto  the 
benefit  of  Christ's  body,  do  yet  usurp  it,  and  take  the  king- 
dom of  Heaven,  as   it  were,  by  rapine  and  presumptuous 
violence.     Certainly,  if  Christ  will  not  have  the  wicked  to 
take  his  Word  %  much  less  his  body  into  their  mouths.     If 
the  rain  that  falleth  to  the  ground,  returns  not  empty  ',  but, 
according  to  the  quality  of  the  ground  on  which  it  falls, 
makes  it  fruitful,  either  in  herbs,  meet  for  the  use  of  men 
that  dressed  it, — or  in  thorns  and  briers  that  are  near  unto 
cursing;  impossible  it  is,  that  the  blood  of  Christ  in  his  Sa- 
crament should  be  inefiectual,  whether  for  a  blessing  unto 
the  faithful,  or  for  a  curse  to  those  that  unworthily  receive 
it     So  then,  necessary  it  is,  that  before  -the  communication 
of  these  sacred  mysteries,  a  man  prepare  himself  by  some 
previous  devotions  :  and  for  this  cause  we  find  our  Saviour 
Christ  washing  his  disciples'  feet  ^  that  is,  cleansing  their 
earthly  and  human  afiections  before  his  institution  of  this 
Sacrament.     And  we  find  Joseph  of  Arimathea  ^  wrapping 
his  dead  body  in  a  clean  linen  garment,  and  putting  it  into 
a  new  tomb,  never  yet  defiled  with  rottenness  and  corruption. 
And  can  we  imagine,  that  he  that  endured  not  an  unclean 
grave  or  shroud,  will  enter  into  a  sinful  and  unprepared  soul? 
The  everlasting  doors  must  first  be  lifted  up,  before  the  King 
of  Glory  will  enter  in. 


CHAPTER  XIX. 

Of  the  form  or  manner  of  examination  required,  which  is, 
touching  the  main  qualification  of  a  worthy  receiver^  Faith : 
the  demonstration  whereof  is  made^  first ^  f^om  the  causes  ; 
secondly^  from  the  nature  of  it. 

Having  thus  discovered  the  necessity  of  preparation,  and 
that  standing  in  the  examination  and  trial  of  a  man's  con- 
science ;  it  followeth,  that  we  conclude  with  setting  down 
very  compendiously  die  manner  of  this  examination,  only 
naming  some  principal  particulars. 

•  Psalm  1.  16.  f  Heb.  vi.  7.  g  John  xiii.  5.  h  Matth. 

zxvii.  59,  60. 


HOLY    SACRAM£NT.  133 

The  main  query  is.  Whether  I  am  a  fit  guest  to  ap- 
proach God's  table,  and  to  share  in  the  fellowship  of  his 
sufTerings? 

The  sufferings  of  Christ  are  not  exposed  unto  the  rapine 
and  violence  of  each  bold  intruder ;  but  he  who  was  first  the 
author,  is  for  ever  the  dispenser  of  them.  And  as  in  the  dis- 
pensation of  his  miracles,  for  the  most  part,  so  of  his  sufiier- 
ings  likewise, — there  is  either  a  question  premised,  ''  Be- 
lieTest  thou  Y*  or  a  condition  included,  "Be  it  unto  thee, 
as  thou  belicTest'*  But  a  man  may  be  alive,  and  yet  unfit 
to  eat,  nor  capable  of  any  nourishment  by  reason  of  some 
daogerons  diseases,  which  weaken  the  stomach,  and  trouble 
it  with  an  apepsy,  or  difficulty  of  concoction.  And  so  faith 
may  sometimes  in  the  habit  lie  smothered,  and  almost  stifled 
with  some  spiritual  lethargy,  binding  up  the  vital  faculties 
from  their  proper  motions.  And  therefore  our  faith  must  be 
an  operative  and  expedite  faith, — not  stupified  with  any 
known  and  practised  course  of  sin,  which  doth  ever  weaken 
our  appetite  unto  grace,  they  being  things  inconsistent. 

The  matter,  then,  we  see  of  this  trial,  must  be  that  vital 
qualification,  which  pre-disposeth  a  man  for  the  receiving  of 
Uiese  holy  mysteries  ;  and  that  is  Faith. 

To  enter  into  such  a  discourse  of  faith,  as  the  condition  of 
that  subject  would  require,  were  a  labour  beyond  the  length 
of  a  short  meditation,  and,  unto  the  present  purpose,  imper- 
tinent. We  will  therefore  only  take  some  generalities  about 
the  causes,  nature,  properties,  or  effects  of  faith,  which  are 
the  usual  mediums  of  producing  assents ;  and  propose  them 
by  vray  of  interrogation  to  the  conscience;  that  so  the  major 
and  minor  being  contrived,  the  light  of  reason  in  the  soul 
may  make  up  a  practical  syllogism,  and  so  conclude  either 
its  fitness  or  indisposition  towards  these  holy  mysteries. 

First,  For  the  causes  of  faith, — not  to  meddle  with  that 
extraordinary  cause,  I  mean,  miracles; — the  ordinary  are  the 
Word  of  God,  and  the  Spirit  of  God :  the  Word  as  the  seed, 
the  Spirit  as  the  formative  and  seminal  virtue,  making  it  ac- 
tive and  effectual.  For  "  the  letter  profiteth  nothing ;  it  is 
the  Spirit  which  quickeneth."  What  the  formality  of  that 
particular  action  is,  whereby  the  Word  and  Spirit  do  implant 
this  heavenly  branch  of  faith  in  the  soul  (faith  itself  having 
in  its  nature  several  distinct  degrees,  some  intellectual  of 


134  MEDITATIONS  ON   THE 

assent,  some  fiducial  of  relmnce  and  confidence,  some  of 
abnegation,  renouncing,  and  flying  out  of  ourselves,  as  in^ 
sufficient  for  the  contrivance  of  our  own  salvation ;  and  so, 
in  congruity  of  reason,  requiring,  in  the  causes  producing 
them,  several  manners  of  causalities),  as  I  take  it  not  neces- 
sary, so  neither  am  I  able  to  determine.  I  shall  there- 
fore touch  upon  some  principal  properties  of  either;  all 
which,  if  they  concur  not  unto  the  original  production,  do 
certainly  to  the  radication  and  establishing  of  that  divine 
virtue,  and  therefore  may  justly  come  within  the  compass  of 
these  premises  ;  from  the  evidences  of  which,  assumed  and 
applied,  the  conscience  is  to  conclude  the  truth  of  its  faith 
id  Christ. 

And,  first.  For  the  Word,  to  let  pass  those  properties  which 
are  only  the  inherent  attributes,  and  not  any  transient  ope- 
rations thereof  (as  its  sufficiency,  perspicuity,  majesty,  self^ 
authority,  and  the  like),  let  us  touch  upon  those  which  it 
carrieth  along  with  it  into  the  conscience,  and  I  shall  ob* 
serve  but  two  ;  its  light ',  and  its  power  ^  :  even  as  the  sun, 
wherever  it  goes,  doth  still  carry  with  it  that  brightness 
whereby  it  discovereth,  and  that  influence  whereby  it  quick* 
eneth,  inferior  bodies. 

First,  For  the  Word,  the  properties  thereof  are,  First,  To 
make  manifest,  and  to  discover  the  hidden  things  of  dark- 
ness ;  for  '*  whatsoever  doth  make  manifest,  is  light."  The 
heart  of  man  naturally  is  a  labyrinth  of  darkness ' ;  his 
worlos,  works  of  darkness ;  his  prince,  a  prince  of  darkness, 
whose  projects  are  full  of  darkness ;  they  are  depths,  de- 
vices, craftiness,  methods.  The- Word  of  God  alone  is  that 
light  which  maketh  manifest  the  secrets  of  the  heart ;  that 
glass  wherein  we  may  see,  both  ourselves '°,  and  all  the  de- 
vices of  Satan  against  us,  discovered  °. 

And,  secondly,  By  this  act  of  manifesting,  doth  light  dis- 
tinguish one  thing  from  another.  In  the  dark,  we  make  no 
difierence  of  fair  or  foul,  of  right  or  wrong  ways,  but  all 
are  alike  unto  us.     And  so  while  we  continue  in  the  blind-* 

>  2  Pet.  i.  19.    Psalm  cxix.  ^  Rom.  i.  16.         *  Rom.  i.  21.         m  pian- 

gendK  tenebrs,  in  quibus  me  mea  facultas  latet.  Aug.  Confes.  1.  10,  c  32. 
BEphes.  V.  11.  Rev.ii.  24.  2Cor.  ii.  11.  xi.  3.  Ephes.vi.  11.  1  Cor.  xiv.  15^ 
James  i.     1  John.  ii.  11. 


'^^^■r 


HOLT    SACRAMENT.  135 

nets  of  oar  nataral  estate,  we  are  not  able  to  perceive  the 
distinction  between  divine  and  natural  objects;  but  the  Word 
of  God,  like  a  touchstone,  discovereth  the  differences  of  truth 
and  falsehood,  good  and  evil,  and,  like  fire,  separateth  the 
precious  from  the  vile. 

Secondly,  Light  is -quickening,  and  a  comforting  thing. 
The  glory  of  the  saints  *"  is  '  an  inheritance  of  light  ;^  and 
tbey  are  '  children  of  light,'  who  shall  shine  as  *  the  sun  in 
the  firmament  :'*  whereas  darkness  is  both  the  title  and  the 
portion  of  the  wicked.  The  times  of  darkness  p  men  make 
to  be  the  times  of  their  sleeping,  which  is  an  image  of 
death ;  it  is  in  the  light  only  that  men  work :  and  so  '  the 
Word  of  God'  is  a  comforting  word;  it  was  '  David's  de- 
light "<*,  his  'honeycomb/  And  it  is  a  quickening  Word 
too,  for  it  is  the  '  Word  of  life.' 

Lastly,  Light  doth  assist,  direct,  and  guide  us  in  our 
ways ;  and  so  doth  the  Word  of  God :  it  is  '*  a  lantern 
to  our  feet,  and  a  light  unto  our  paths.'' 

Secondly,  For  the  power  of  the  Word,  it  is  twofold,  even 
as  all  power  is :  a  governing  power,  in  respect  of  that  which 
is  under  it ;  and  a  subduing  power,  in  respect  of  that  which 
is  against  it. 

First,  The  Word  hath  a  governing  power,  in  respect  of 
those  which  are  subject  to  it ;  for  which  cause  it  is  every 
where  called  a  '  law, '  and  a  '  royal,'  that  is,  a  commanding 
sovereign  'law:'  it  bears  dominion  in  the  soul,  conforming 
each  faculty  to  itself,  directeth  the  righteous,  fumisheth 
auto  good  works,  raiseth  the  drooping,  bindeth  the  broken, 
comforteth  the  afflicted,  reclaimeth  the  straggling. 

Secondly,  It  subdueth  all  enmity  and  opposition',  dis- 
eomfiteth  Satan,  beateth  down  the  strong  holds  of  sin ' ;  it 
is  a  sword  to  cut  off,  a  weapon  to  subdue,  a  hammer  to 
break  in  pieces  whatsoever  thought  riseth  up  against  it'. 
Now  then,  let  a  man's  conscience  make  but  these  few  de- 
mands  unto  itself: — 

Hath  the  light  and  power  of  God's  Word  discorered  itself 
unto  me  ?  Have  the  Scriptures  made  me  known  unto  my- 
self?   have  they  unlocked  those  crooked  windings  of  my 

•  Colos.  i.     Ephct.  V.        P  John  vi.  68.     xli.  35.         1  Ptalm  cxix.         '  Hcb. 
ill.  12.  •  2  Cor.  X.  4.  '  Jcr.  xxiii.  29. 


136  MEDITATIONS    ON    THE 

i^erverse  heart?  have  they  manifested  unto  my  soul^  not 
only  those  sins  which  the  light  of  reason  could  have  dis^ 
cemed,  but  even  those  privy  corruptions,  which  I  could  not 
otherwise  have  known  ?  have  they  acquainted  me  with  the 
devices  of  Satan,  wherewith  he  lieth  in  wait  to  deceive? 
have  they  taught  me  to  distinguish  between  truth  and  ap- 
pearances, between  goodness  and  shadows,  to  find  out  the 
better  part,  the  one  necessary  thing,  and  to  adhere  unto  it? 
Am  I  sensible  of  the  sweetness  and  benefits  of  his  holy 
Word?  doth  it  refresh  my  soul,  and  revive  me  unto  every 
gdod^work?  Is  it  unto  my  soul  like  the  honeycomb  ",  like 
pleasant  pastures  %  like  springs  of  water,  like  the  tree  of 
life  ^  ?  Do  I  take  it  along  with  me  wheresoever  I  go,  to  pre- 
serve me  from  stumbling  and  straggling  in  this  valley  of  dark- 
ness, and  shadow  of  death  ? 

Again,  Do  I  feel  the  power  of  it  like  a  royal  commanding 
law,  bearing  rule  in  my  soul?  Am  I  willing  to  submit  and 
resign  myself  unto  the  obedience  of  it  ?  Do  I  not,  against 
the  clear  and  convincing  evidence  thereof,  entertain  in  my 
bosom  any  the  least  rebellious  thought?  Do  I  spare  no 
Agag,  no  ruling  sin?  withdraw  no  wedge  or  Babylonish 
garment,  no  gainful  sin?  make  a  league  with  no  Gtbeonite, 
no  pretending  sin  ?  But  do  I  suffer  it,  like  Joshua,  to  de- 
stroy every  Canaanite,  even  the  sin,  which,  for  sweetness, 
I  rolled  under  my  tongue  ?  Doth  it  batter  the  towers  of  Je- 
richo, break  down  the  bulwarks  of  the  flesh,  lead  into  cap- 
tivity the  corruptions  of  nature,  mortify  and  crucify  the  old 
man  in  me  ?  Doth  it  minister  comforts  unto  me,  in  all  the 
ebbs  and  droopings  of  my  spirit,  even  above  the  confluence 
of  all  earthly  happiness,  and  against  the  combination  of  all 
outward  discontents  ?  And  do  I  set  up  a  resolution  thus 
always  to  submit  myself  unto  the  regiment  thereof?  in 
one  word,  doth  it '  convince  me  of  sin'  in  myself,  and  so  hum- 
ble me  to  repent  of  it ;— '  of  righteousness'  in  Christ,  and  so 
raise  me  to  believe  in  it; — of  his  spiritual  'judgement'  in  go- 
verning the  souls  of  true  believers  by  the  power  of  love,  and 
beauty  of  his  graces,  and  so  constrain  and  persuade  nie  to 
be  obedient  unto  it  ? 

«  Fsalm  cxix.  >  Psalm  xxiii.  J  Isai.  xii.  3.     xlix.  10. 


HOLY    SACRAMENT.  137 

These  are  those  good  premises,  out  of  which  I  may  infaU 
libly  concliide,  that  I  have  had  the  beginnings,  the  seeds  of 
iaith  shed  abroad  in  my  heart,  which  will  certainly  be  fur- 
ther quickened  by  that  holy  Spirit,  who  is  the  next  and  prin- 
cipal producer  of  it 

The  operations  of  this  holy  Spirit,  being  as  numberless  as 
mil  the  holy  actions  of  the  faithful,  cannot  therefore  all  pos- 
nbly  be  set  down.  I  shall  touch  at  some  few,  which  are  of 
principal  and  obrious  observation. 

First  of  all,  The  Spirit  is  a  Spirit  of  liberty'  and  a  Spirit 
of  prayer  ;  it  takes  away  the  bondage  and  fear  *  wherein  we 
naturally  are  (for  fear  makes  us  run  from  God,  as  from  a 
ponishing  and  revenging  judge ;  never  any  man  in  danger 
fled  thither  for  succour,  whence  the  danger  issued ;  fear  is 
so  far  from  this  ^,  that  it  betrayeth  and  suspecteth  those  very 
assistances  which  reason  offereth) — and  it  enableth  us  to 
have  access  and  recourse  unto  Ood  himself,  whom  our  sins 
had  provoked ;  and  in  our  prayers,  like  Aaron  and  Hur,  it 
sappoTteth  our  hands,  that  they  do  not  faint  nor  fall.  It 
raiseth  the  soul  unto  divine  and  unutterable  petitions,  and 
it  meiteth  the  heart  into  sighs  and  groans  that  cannot  be 
expressed. 

Secondly,  The  Holy  Ghost  is  compared  unto  a  *  witness,' 
whose  proper  work  it  is  to  reveal  and  affirm  some  truth, 
which  is  called  in  question.    There  is  in  a  man's  bosom,  by 
reason  of  that  enmity  and  rebellion  betwixt  the  flesh  and  the 
spirit,  and   by  means  of  Satan'^s  suggestions, — sundry  dia- 
logues and  conflicts,  wherein  Satan  questioneth  the  title  we 
pr^end  to  salvation.     In  this  case,  the  spirit  of  a  man  (as 
one  cannot  choose  but  do,  when  his  whole  estate  is  made  am- 
biguoas)  staggereth,  droopeth,  and  is  much  distressed  :  till 
at  last  the  Spirit  of  God,  by  the  light  of  the  Word,  the  tes- 
timony of  conscience,  and  the  sensible  motions  of  inward 
grace,  layeth  open  our  title,  and  helpeth  us  to  read   the 
evidence  of  it,  and  thus  recomposeth  our  troubled  thoughts. 
Thirdly,  The  Spirit  of  God  is  compared  to  a  seal  "^ ;  the 
work  of  a  seal  is,  first,  to  make  a  stamp  and  impression  in 

>  Rom.  viii.  2.  »  2Tifn.  \,7,  ^  Witd.  xrii.  11. — ^Timor  etiam  auxtlla 

rdormidat.  6.  Cur/.  ^  Ephes.  iv.  3S.— Cuicunque  rci  ponit  ti;:nuin,  ide6 

peois  fti^nam,  ne  confuM  cum  aliis  k  te  non  potsit  a|i^osci.    .^ug,  in  Job. 
Tfict.25. 


13^  MEDITATIONS    ON    THE 

some  other  matter ;  secondly,  by  that  means  to  difference 
and  distinguish  it  from  all  other  things  :  and  so  the  Spirit  of 
God  doth  fashion  the  hearts  of  his  people  unto  a  conformity 
with  Christ,  framing  in  it  holy  impressions,  and  renewing 
the  decayed  image  of  Ood  therein ;  and  thereby  separateth 
them  from  sinners^  maketh  them  of  a  distinct  common* 
wealth  under  a  distinct  government ;  that  whereas,  before, 
they  were  subject  to  the  same  prince,  laws,  and  desires  with 
the  world,— being  now  called  out,  they  are  new  men,  and 
have  another  character  upon  them. 

Secondly,  A  seal  doth  obsignate  and  ratify  some  cove- 
nant,  grant,  or  conveyance  to  the  person  to  whom  it  be- 
longeth.  It  is  used  amongst  men  for  Sonfirraing  their  mu- 
tual trust  in  each  other.  And  so  certainly  doth  the  Spirit  of 
Ood  pre-affect  the  soul  with  an  evident  taste  of  that  glory, 
which  in  the  day  of  redemption  shall  be  actually  conferred 
upon  it ;  and  therefore  it  is  called  '  a  hansel,  earnest,  and 
firsUfruit  of  life  \' 

Fourthly,  The  Spirit  of  God  is  compared  to  an  ointment. 
Now  the  properties  of  ointments  are.  First,  To  supple  and 
assuage  tumoura  in  the  body ;  and  so  doth  the  Spirit  of 
God  mollify  the  hardness  of  man's  heart,  and  work  it  to  a 
sensible  tenderness,  and  quick  apprehension  of  every  sin. 

Secondly,  Ointments  do  open  and  penetrate  those  places 
unto  which  they  are  applied:  and  so  the  unction  *  which  the 
faithful  have,  teacheth  them  all  things,  and  openeth  their 
eyes  to  see  the  wonders  of  God's  law,  and  the  beauty  of 
his  graces.  In  vain  are  all  outward  sounds  or  sermons,  un- 
less this  Spirit  be  within  to  teach  us  ^. 

Thirdly,  Ointments  do  refresh  and  lighten  nature,  because 
as  they  make  way  for  the  emission  of  all  noxious  humours, 
so  likewise  for  the  free  passage  and  translation  of  all  vital 
spirits,  which  do  enliven  and  comfort.  And  so  the  Spirit  of 
God  is  a  Spirit  of  consolation,  and  a  Spirit  of  life  ;  he  is  ths 
Comforter  of  his  Church  b. 

Lastly,  Ointments  in  the  Levitical  law '',  and  in  the  state 

*^  Ephcs.  i.  14.  •  1  John  ii.  2(^.  f  Sonus  vcrborum  nostrorum  aures 

pcrcutit ;  maglster  intus  est ;  quantum  ad  me  pertinet,  omnibus  locutus  sum  ; 
sed  quibus  unctio  ilia  intlis  non  loquitur,  indocti  rcdcurt:  magisteria  forin- 
secus  adjutoria  quaedam  sunt ;  cathedram  in  Cctlo  habet,  qui  corda  docet.  Attg, 
in  Job.  Tract.  4.  9  John  ziv.  16.  ^  Exod.  zxx.  25,  30. 


HOLT    SACUAMENT.  139 

of  the  Jews^  were  for  coDsecration  and  sequestratioD  of 
tbiiigs  unto  some  holy  use :  as  Christ  is  said  to  be  anointed 
bj  his  Father  ^  unto  the  economy  of  that  great  work,  the 
fedemption  of  the  world :  and  thus  doth  the  Holy  Ghost 
anoint  us  to  be  a  royal  priesthood,  a  holy  nation  ^,  a  people 
set  at  liberty. 

Fifthly  and  lastly,  I  find  the  Holy  Ohost  compared  unto 
fire  ^f  whose  properties  are. 

First,  To  be  of  a  very  active  and  working  nature,  which 
stands  never  still,  but  is  ever  doing  something.  And  so  the 
Spirit  of  God,  and  his  graces,  are  all  operative  in  the  hearts 
of  the  faithful ;  they  set  all  where  they  come,  on  work. 

Secondly,  The  nature  and  proper  motion  of  fire  is  to  as- 
cend ;  other  motions  whatever  it  hath,  arise  from  some  out- 
ward and  accidental  restraint,  limiting  the  nature  of  it.  And 
so  the  Spirit  of  God  ever  raiseth  up  the  afiiections  from  earth, 
fiuteneth  the  eye  of  faith  upon  eternity,  ravisheth  the  soul 
with  a  fervent  longing  to  be  with  the  Lord,  and  to  be  ad- 
mitted unto  the  fruition  of  those  precious  joys  which  here  it 
sospireth  after.  As  soon  as  ever  men  have  chosen  Christ  to 
be  their  head,  then  presently,  '  ascendunt  de  terra,'  they  go 
up  out  of  the  land  *",  and  have  their  conversation  above, 
where  Christ  is. 

Thirdly,  Fire  doth  inflame  and  transform  every  thing  that 
is  combustible,  into  the  nature  of  itself.  And  so  the  Spirit 
of  God  filleth  the  soul  with  a  divine  fervour  and  zeal,  which 
pvrgeth  away  the  corruptions  and  dross  of  the  flesh,  with 
tlie  spirit  of  judgement,  and  with  the  spirit  of  burning. 

Fourthly,  Fire  hath  a  purifying  and  cleansing  property,  to. 
draw  away  all  noxious  or  infectious  vapours  out  of  the  air» 
to  separate  all  soil  and  dross  from  metals,  and  the  like. 
And  so  doth  the  Spirit  of  God°  cleanse  the  heart,  and  in  hea- 
Tenly  sighs,  and  repentant  tears,  cause  to  expire  all  those 
steams  of  corruptions,  those  noisome  and  infectious  lusts 
which  fight  against  the  soul. 

Fifthly,  Fire  hath  a  penetrating  and  insinuating  quality, 
whereby  it  creepeth  into  all  the  pores  of  a  combustible 
body.    And,  in  like  manner,  the  holy  Spirit  of  God  doth 

•  Heb.  u  9.  k  I  Pkt.  ii.  9.  »  1  Thcss.  w.  19.  ■  Hos.  i.  II. 

■  Spirittis  ATflorifl,  Isai.  iv.  4. 


140  MEDITATIONS    ON    TH£ 

penetrate  the  heart,  though  full  of  insensible  and  inscrutable 
windings ;  doth  search  the  reins,  doth  pry  into  the  closest 
nooks  and  inmost  corners  of  the  soul,  there  discovering  and 
working  out  those  secret  corruptions  which  did  deceive  and 
defile  us. 

Lastly,  Fire  doth  illighten,  and  by  that  means  communi-i 
cates  the  comforts  of  itself  unto  others.  And  so  the  Spirit, 
being  a  spirit  of  truth,  doth  illuminate  the  understanding, 
and  doth  dispose  it  likewise  to  discover  its  light  unto  others 
who  stand  in  need  of  it :  for  this  is  the  nature  of  God's 
grace.  That  when  Christ  hath  manifested  himself  to  the  soul 
of  one  man,  it  setteth  him  on  work  to  manifest  Christ  unto 
others ;  as  Andrew  to  Simon  ^ ;  and  the  woman  of  Samaria 
to  the  men  of  the  city  ^ ;  and  Mary  Magdalen  to  the  disci- 
ples ^i.  It  is  like  ointment  poured  forth,  which  cannot  be 
concealed',  ''We  cannot,'^ saith  the  apostle,  '^ but  speak  the 
things  which  we  have  heard  and  seen  %"  and  "  they  who 
feared  the  Lord,"  in  the  prophet,  '<  spake  often  to  one 
another*." 

These  propositions  being  thus  set  down,  let  the  con- 
science assume  them  to  itself  in  such  demands  as  these  : — 

Do  I  find  in  myself  a  freedom  from  that  spirit  of  fear  and 
bondage,  which  maketh  a  man,  like  Adam,  to  fly  from  the 
presence  of  Ood  in  his  Word  ?  Do  I  find  myself  able,  with 
affiance  and  firm  hope,  to  fly  unto  Ood  as  unto  an  altar  of 
refuge  in  time  of  trouble,  and  to  call  upon  his  name?  and 
this  not  only  with  an  outward  battology  and  lip-labour,  but 
by  the  spirit  to  cry  'Abba,  Father?'  Doth  the  testimony 
of  God's  Spirit  settle  and  compose  such  doubtings  in  me,  as 
usually  arise  out  of  the  war  between  flesh  and  faith?  Do  I 
find  a  change  and  transformation  in  me  from  the  vanity  of 
my  old  conversation  unto  the  image  of  Christ,  and  of  that 
original  justice  wherein  I  was  created?  Do  I  find  myself 
distinguished  and  taken  out  from  the  world,  by  heavenly- 
mindedness  and  raised  aflections,  by  renouncing  the  de» 
liu.hts,  abandoning  the  corruptions,  suppressing  the  motions 
of  secular  and  carnal  thoughts?  solacing  my  soul,  not 
with  perishable  and  inconstant  contentments,  but  with  that 

'    •  John  i.  41.  P  John  iv.  29.  <1  John  xx.  17.  '  Prov.  xxvii.  16. 

•  Acts  iv.  30.  *  Mai.  iii.  16. 


HOLY    SACRAMKNT.  141 

blessed  hope  of  a  city  made  without  hands,  immortal,  unde- 
filed,  and  that  fadeth  not  away  ?     Do  I  find  in  my  heart  an 
habitual  tenderness,  and  aptness  to  bleed,  and  relent  at  the 
danger  of  any  sin,  though  mainly  crossing  my  carnal  de* 
lights,  and  whatever  plots  and  contrivances  1  might  lay  for 
furthering  mine  own  seeular  ends,  if,  by  indirectness,  sinful 
engagements,  and  unwarrantable  courses,  I  could  advance 
them  ?      Do  I   find  myself,  in   reading   or  hearing  God*s 
Word,  inwardly  wrought  upon  to  admire  the  wisdom,  assent 
tfDto  the  truth,  acknowledge  the  holiness,  and  submit  myself 
onto  the  obedience  of  it  ?     Do  1,  in  my  ordinary  and  best 
composed  thoughts,  prefer  the  tranquillity  of  a  good  con- 
science and  the  comforts  of  Ood's    Spirit,  before  all  out- 
side and  glittering  happiness,  notwithstanding  any  discou- 
ragements that  may  be  incident  to  a  conscionable  conver- 
sation ? 

Lastly,  Are  the  graces  of  God  operative  and  stirring  in  my 
soul :  is  my  conversation  more  heavenly,  my  zeal  more  fer- 
vent, my  corruptions  more  discovered,  each  faculty  in  its  se- 
veral sphere,  more  transformed  into  the  same  image  with 
Christ  Jesus?     Are  all  these  things  in  me  ? — or,  in  defect  of 
any,  do  the  desires  and  longings  of  my  soul  after  them,  ap* 
pear  to  be  sincere  and  unfeigned,  by  my  daily  employing  all 
my  strength,  and  improving  each  advantage  to  further  my 
proficiency  in  them  ?    Then  I  have  an  evident  and  infallible 
token,  that  having  thus  far  partaken  of  the  Spirit  of  life,  and, 
by  consequence,  of  faith,  whereby  our  souls  are  fastened 
onto  Christ, — I  may  with  comfort  approach  unto  this  holy 
table,  wherein  that  life  which  I  have  received,  may  be  fur- 
ther  nourished  and  confirmed  to  me. 

The  second  medium,  formerly  propounded  for  the  trial  of 
faith«  was  the  nature  and  essence  of  it.  To  find  out  the 
formal  nature  of  faith,  we  must,  first,  consider,  that  all  faith 
is  not  a  saving  faith  j  for  there  is  a  faith  that  worketh  a 
trembling ",  as  in  the  devils ;  and  there  is  a  faith  which 
worketh  life  and  peace',  as  in  those  that  are  justified. 
Faith,  in  general,  is  an  assent  of  the  reasonable  soul^  unto 
revealed  truths.  Now  every  medium  or  inducement  to  an 
assent,  is  drawn  either  from  the  light  which  the  object  itself 

•  James  ti.  19.  *  Rom.  v.  1.  y  jifuin,  22.  quaest.  1.  art.  4. 


142  MEDITATIONS    ON    THE 

proposeth  to  the  faculty  ;  and  this  the  blessed  apostle '  con- 
tradistinguisheth  from  faith,  by  the  name  of '  light :' — or  else 
it  is  drawn  from  the  authority  and  authenticalness  of  a  nar- 
rator, upon  whose  report  while  we  rely,  without  any  evi- 
dence of  the  thing  itself,  the  assent  which  we  produce,  is  an 
assent  of  faith  or  credence.    The  Samaritans  *  did  first  assent 
unto  the  miracles  of  Christ,  by  the  report  of  the  woman  ;  and 
this  was  faith  :  but  afterwards  they  assented,  because  them- 
selves had  heard  him  speak  ;  and  this  was  sight.     Now  both 
those  assents  have  annexed  unto  them  either  evidence  and  in- 
fallibility, or  only  probability,  admitting  degrees  of  fear  and 
suspicion.  That  faith  is  a  certain  assent,  and  'certitudine  rei,' 
in  regard  of  the  object,  even  above  the  evidence  of  demon- 
strative conclusions,  is  on  all  hands  confessed :  because  how- 
soever, 'quantum  ad  certitudinem  mentis,'  in  regard  of  our 
weakness  and  distrust,  we  are  often  subject  to  stagger, — yet, 
in   the  thing  itself,  it  dependeth  upon  the  infallibility  of 
God^s  own  Wprd^  which  hath  said  it,  and,  by  consequence^ 
is  nearer  unto  him  who  is  the  fountain  of  all  truth;  and 
therefore  doth  more  share  in  the  properties  of  truth,  which 
are  certainty  and  infaUibility,  than  any  thing  proved  by  mere 
natural  reason :  and  the  assent  produced  by  it,  is  differenced 
from  suspicion,  hesitancy,  or  dubitation,  in  the  opinion  of 
schoolmen  themselves. 

Now  then,  inasmuch  as  we  are  bound  to  yield  an  evident 
assent  unto  the  articles  of  our  Christian  faith,  both  intellec- 
tual in  regard  of  the  truth,  and  fiducial,  in  regard  of  the 
goodness  of  them  respectively  to  our  own  benefit  and  salva* 
tion; — necessary  it  is,  that  the  understanding  be  convinced 
of  these  two  things  : — 

First,  That  God  is  of  infallible  authority,  and  cannot  lie 
nor  deceive :  which  thing  is  a  principle,  unto  which  the 
light  of  nature  doth  willingly  assent 

And,  secondly.  That  this  authority,  which  in  faith  I  thus 
rely  upon,  ^is,  indeed  and  infallibly,  God's  own  authority. 
The  means  whereby  I  come  to  know  that,  may  be  either  ex- 
traordinary, as  revelation,  such  as  was  made  to  prophets 
concerning  future  events ;  or  else  ordinary  and  common  to 
all  the  faithful. 

■  2  Cor.  V.  7.  •  John  iv. 


HOLY    SACRAMENT.  143 

For  discovery  of  them,  we  must  agaiu  rightly  distinguish 
the  double  act  of  faith. 

IsL  That  acty  whereby  we  assent  unto  the  general  truth  of 
the  object  in  itself. 

2nd.  That  act,  whereby  we  rest  persuaded  of  the  goodness 
thereof  unto  us  in  particular,  with  respect  unto  both  ; — with 
these  doth  a  double  question  arise  :— > 

First.  Touching  the  means,  whereby  a  believer  comes  to 
know,  that  the  testimony  and  authority  within  the  promises 
lod  truths  of  Scripture  he  relieth  upon,  are  certainly  and  in- 
{sllibly  God^s  own  authority.  Which  question  is  all  one 
with  that.  How  a  Christian  man  may  infallibly  be  assured, 
*  iU  ut  Don  possit  subesse  falsum/  that  the  holy  Scriptures 
are  the  very  dictates  of  Almighty  God. 

For  the  resolution  whereof,  in  a  very  few  words,  we  must 
first  agree.  That  as  no  created  understanding  could  ever  have 
invented  the  mystery  of  the  gospel  (it  being  the  counsel  of 
God's  own  bosom,  and  containing  such  manifold  wisdom,  as 
the  angels  are  astonished  at  ^)  ;  so  it  being  dictated  and  re- 
vealed by  Almighty  Ood,  such  is  the  deepness,  excellency, 
and  holiness  of  it,  that  the  natural  man',  whose  faculties  are 
vitiated  by  original  and  contracted  corruption,  cannot,  by 
the  strength  of  his  own  nuked  principles,  be  able  to  under- 
stand it :  for  notwithstanding  the  grammatical  sense  of  the 
words,  and  the  logical  coherence  and  connexion  of  conse- 
quences, may  be  discerned  by  the  common  light  of  ordinary 
reason ;  yet  our  Saviour's  !^«yx®^'  conviction,  and  the  apos- 
tle's awi^ii  and  faifipaovi^,  'demonstration  and  manifestation' 
of  the  Spirit,  is  a  thing  surpassing  the  discovery  and  com- 
prehension of  natural  men  :    and  therefore  it  is  called  '*  a 
knowledge  which  passeth  knowledge."   And  this  doth  plainly 
appear  upon  this  ground  : — one  principal  end,  we  know,  of 
the  gospel  is,  **  to  cast  down  every  high  thing  that  exalteth 
itself  against  the  knowledge  of  God,  and  to  brincr  into  cap- 
tivitj  every  thought  to  the  obedience  of  Christ  •*."     So  that 
vntil  such  time  as  the  light  of  evangelical  truth  have  thus  far 
prevailed  over  the  conscience,  certain  it  is,  that  the  practical 
judgement  is  not  yet  fully  convinced  of  it,  or  acquainted  with 

^  Vide  Chrysott.  Horn.  7.  in  1  Cor.  <  Ubi  ad  profundiutem  Sacrmmento- 

rum  pervencam  est,ocnoitPlatt>iiioorum  ailigavit  subtilitas. — Cypruin.de  Spirit.  8. 
JohnxvLS.     iCor.  ii.  4.     2Cor.  iv.2.     Eph.  iv.  19.  •!  2  Cor.  x.  4,  5. 


^ 


146  MEDITATIONS    ON    THE 

that  polytheism  and  corrupt  worship  which  was  amongst 
them. 

Natural  reason  then  being  (notwithstanding  any  remain- 
ders of  strength  or  vigour  in  it)  too  impotent  to  discover 
the  certainty  of  God^s  Word,  and  unable  alone  to  present 
the  gospel  as  '  objectum  credibile,*  and  as  the  infallible 
oracle  of  God ; — It  remainetb,  that  we  consider  by  what 
further  means  this  may  be  effected.  And,  in  one  word, 
there  is  a  threefold  different,  but  subordinate  casuality,  re- 
quisite to  the  founding  of  this  assent  ^  i: — 

The  first  is,  ministerial,  dispositive,  and  introductory  by 
ecclesiastical  dispensation,  which  is  likewise  twofold : — 

Ist.  To  those  that  are  bred  in  her  bosom,  and  matricu- 
lated by  baptism,  and  so  from  their  infancy  trained  up  to 
have  a  reverend  and  due  esteem  of  her  authority ;  there  is 
her  act  of  tradition,  delivering  to  her  children  in  this  age,  as 
she  herself,  by  a  continued  succession,  hath  also  received : 
this  is  an  indubitate  principle  to  be  rested  on.  That  holy 
Scriptures  are  the  Word  of  God. 

2nd.  If  the  church  meet  with  such  as  are  without  her 
bosom,  and  so  will  not  ascribe  any  thing  to  her  maternal 
authority  in  testification  and  tradition,  except  she  can, 
by  strength  of  argument,  evince  what  she  affirmeth, — she  is 
not  in  that  case  destitute  of  her  *  arma  prsslusoria,'  valid  and 
sufficient  arguments  to  make  preparation  in  minds,  not  ex- 
tremely possessed  with  prejudice  and  perverseness,  for  the 
entertaining  of  this  principle. 

As  first.  That  all  sciences  have  their  hypotheses  and  postu- 
lata ;  certain  principles  which  are  to  be  granted,  and  not 
disputed ;  and  that  even  in  lower  sciences,  and  more  com- 
mensurate to  human  reason  ;  yet,  '  oportet^  discentem  cre- 
dere,^ he  must  first  believe  principles  for  granted,  and  then, 
after  some  progress  and  better  proficiency  in  the  study,  he 
shall  not  fail  more  clearly  to  perceive  the  infallibility  of  them 
by  their  own  light.  That  therefore  which  is  granted  unto  all 
other  sciences,  more  descending  to  the  reach  of  human 
judgement  than  divinity  doth,  cannot,  without  unreasonable 
pertinacy,  be  denied  unto  it;  especially  considering,  that 
of  all  so  many  millions  of  men,  who,  in  all  ages,  have  been 

^  Aug.  de  Doctr.  Chriiit.  in  Proceni.— f/ooArerJib.  3.  sect.  8. — Camer.  de  Ecclet. 
page  411. 


HOLT    SACRAMLNT.  147 

thus  contented  to  believe,  first,  upon  ecclesiastical  tradition 
and  suggestion,  there  hath  not,  in  any  age,  been  enough  to 
make  up  a  number,  who,  upon  inducements  o(  argument  and 
debate,  have  forsaken  the  Scriptures  at  the  last ; — which  is  a 
strong  presumption,  that  they  all  who  persisted  in  the  em- 
bracing of  them,  did,  after  trial  and  further  acquaintance,  by 
certain  taste  and  experience,  find  the  testimony  and  tradition 
of  the  Church  to  be  therein  faithful  and  certain. 

Secondly,  That  man  being  made  by  God,  and  subject  to 
bis  will,  and  owing  unto  him  worship  and  obedience,  which 
in  reason  ought  to  be  prescribed  by  none  ether  than  by  him 
to  whom  it  is  to  be  performed ;  that,  therefore,  requisite  and 
congruous  it  is,  that  the  will  of  God  should  be  made  known 
unto  his  creature,  in  such  a  manner,  and  by  such  means,  as 
that  he  shall  not,  without  his  own  wilful  neglect,  mistake  it : 
inasmuch  an  law  is  the  rule  of  obedience,  and  promulgation 
the  force  of  law. 

Thirdly,  That  no  other  rule  or  religiion  can  be  assigned, 
either  of  Pagans  or  Mahumetans,  which  may  not  manifestly, 
by  the  strength  of  right  reason,  be  justly  disproved,  as  not 
proceeding  from  God,  either  by  the  lateness  of  its  original, 
or  the  shortness  of  its  continuance,  or  the  vanity  and  brutish- 
ness  of  its  niles,  or  the  contradictions  within  itself,  or  by 
K>me  other  apparent  imperfection.  And  for  that  of  the  Jews, 
notwithstanding  it  had  its  original  from  Divine  ordination, 
yet  from  thence  likewise  it  may  be  made  appear  out  of  those 
Scriptures  which  they  confess,  to  have  received  its  period 
and  abrogation :  God  promising,  that  as  he  had  the  first 
time  shaken  the  mount  in  the  publication  of  the  law,  and 
first  founding  of  the  Mosaical  pedagogy,  so  he  would  once 
again  shake  both  the  earth  and  the  heaven,  in  the  promulga- 
tion of  the  gospel.  To  say  nothing,  that  force  of  reason 
will  easily  conclude,  that,  with  such  a  God,  as  the  old  Scrip- 
tures set  forth  the  Lord  to  be,  the  blood  of  bulls  and  goats 
could  not  possibly  make  expiation  for  sin,  but  must  neces- 
sarily relate  to  some  greater  sacrifice,  which  is  in  the  gospel 
revealed.  And  besides,  whereas  the  Lord  was  wont,  for  the 
greatest  sins  of  that  people,  namely,  idolatry,  and  pollution 
of  his  worship,  to  chastise  them  notwithstanding  with  more 
tolerable  punishments,  (their  two  greatest  captivities  having 
been  that  of  Egypt,  which  was  not  much  above  two  hun- 

L  2 


148  MEDITATIONS    ON    THE 

dred  years,— and  that  of  Babylon^M^hich  was  but  seventy),  yet 
now,  when  they  hate  idolatry  as  much  as  ever  their  fathers 
loved  it,  they  have  lain  under  wrath  to  the  uttermost,  under 
the  heaviest  judgement  of  dispersion,  contempt,  and  base- 
ness, and  that  for  fifteen  hundred  years  together :  a  reason 
whereof  can  be  no  other  given,  than  that  fearful  imprecation, 
which  hath  derived  the  stain  of  the  blood  of  Christ  upon  the 
children  of  those  that  shed  it,  unto  this  day  ^ 

Fourthly,  The  prevailing  of  the  gospel  by  the  ministry 
of  but  a  few,  and  those  unarmed,  impotent,  and  despised 
men;  and  that  too,  against  all  the  opposition  which  power, 
wit,  or  malice  could  call  up,  making  it  appear,  that  Christ 
was  to  rule  in  the  midst  of  his  enemies ; — when  Lucian, 
Porphyry,  Libanius,  and  Julian,  by  their  wits  ;  Nero,  Severus, 
Dioclesian,  and  other  tyrants,  by  their  swords ;  the  whole 
world,  by  their  scorn,  malice,  and  contempt,  and  all  the 
arts  which  Satan  could  suggest,  laboured  the  suppression 
and  extinguishing  of  it : — the  prevailing,  I  say,  of  the  gos- 
pel by  such  means,  against  such  power,  in  the  midst  of  such 
contempt  and  danger,  and  that  over  such  persons,  as  were,  by 
long  custom  and  tradition  from  their  fathers,  trained  up  in  a 
religion  extremely  contrary  to  the  truth,  and  very  favourable 
to  all  vicious  dispositions ;  and  upon  such  conditions  to  deny 
themselves,  to  hate  the  world  and  the  flesh,  to  suffer  joy- 
fully the  loss  of  credit,  friends,  peace,  quiet,  goods,  liber- 
ties, life  and  all,  for  the  name  of  a  crucified  Saviour,  whom 
their  eyes  never  saw,  and  whom  their  ears  daily  heard  to  be 
blasphemed ; — such  a  prevailing  as  this  must  needs  prove 
the  original  of  the  gospel  to  be  divine :  for  had  not  God 
favoured  it  as  much  as  men  hated  it,  impossible  it  must 
needs  have  been  for  it  to  have  continued. 

Fifthly,  That  the  doctrines,  therein  delivered,  were  con- 
firmed by  miracles  and  divine  operations.  And  certain  it  is, 
that  God  would  not,  in  so  wonderful  a  mauner,  have  ho* 
noured  the  figments  of  men,  pretending  his  name  and  autho- 
rity to  the  countenancing  of  their  own  inventions.  And 
for  the  historical  truth  of  those  miracles,  they  were  not  in 
those  ages,  when  the  church,  in  her  apologies,  did  glory  of 
them,— and  when,  if  feigned,  they  might  most  easily  have 

1  Matth.  xxvii.  25. 


HOLT    SACRAMENT.  149 

been  disproved, — nor  yet  by  those  enemies,  who  marvellously 
maligned  and  persecuted  Christian  religion,  ever  gainsayed. 

Lastly,  That  were  it  not  so  that '  omne  mendacium  est 
pellucidum/  and  hath  ever  something  in  it  to  bewray  itself, 
yet  it  could  noCbe  '  opene  pretium'  for  them  to  lie,  in  pub- 
lishing a  doctrine  whereby  they  got  nothing  but  shame, 
stripes,  imprisonments,  persecution,  torments,  death.  Espe- 
cially since  the  holiness  of  their  lives,  their  humility  in  de- 
nying all  glory  to  themselves,  and  ascribing  all  to  God, 
most  needs  make  it  appear  to  any  reasonable  man,  that  they 
did  not  lay  any  project  for  their  own  glory,  which  they  pur- 
posely disclaimed,  refused  to  receive  from  the  hands  of  such 
as  offered  it,  yea,  and  registered  their  own  infirmities  upon 
perpetual  records. 

With  these  and  many  other  the  like  arguments,  is  the 
church  furnished  to  prepare  the  minds  of  men,  swayed  but 
with  ordinary  ingenuity,  and  respect  to  common  reason,  at 
the  least  to  look  further,  and  make  some  sad  enquiry  into 
the  doctrine  of  the  gospel ; — there  being  therein  especially 
promises  of  good  things,  made  without  money  or  price,  of 
incomprehensible  value,  and  of  eternal  continuance. 

But  now  though  a  philosopher  may  make  a  very  learned 
discourse  to  a  blind  man,  of  colours,  yet  it  cannot  be,  that 
any  formal  and  adequate  notion  of  them  should  be  fashioned 
in  his  mind,  till  such  time  as  the  faculty  be  restored ;  and 
then  all  that  preceding  lecture  being  compared  with  what  he 
afterward  actually  seeth  in  the  things  themselves,  doth  mar- 
vellously settle  and  satisfy  his  mind.  So  though  the  church, 
by  these  and  the  like  inducements,  doth  prepare  the  minds 
of  men  to  assent  to  divine  authority  in  the  Scriptures ;— yet 
till  the  natural  ineptitude  and  disposition  of  the  soul  be 
healed,  and  it  raised  to  a  capacity  of  supernatural  light,  the 
work  is  no  whit  brought  to  maturity. 

Two  things,  therefore,  do  yet  remain  after  this  ministry 
and  manuduction  of  the  church. 

IsC  An  act  of  the  grace  of  God's  Spirit,  healing  the 
nnderstanding,  and  opening  the  eye  that  it  may  see  won- 
ders in  the  law,  writing  the  law  in  the  heart;  and  so  making 
it  a  6t  receptacle  for  so  great  a  light. 

2nd.  The  subject,  being  thus,  by  the  outward  motives  from 
the  church  prepared,  and  by  the  inward  graceof  God  repaired; 


150  MEDITATIONS    ON   THE 

Then,  lastly,  the  object  itself,  being  proposed,  and  being 
maturely  considered,  by  reason  thus  guided  and  thus  assist* 
edy  doth  then  show  forth  such  a  heavenly  light  of  holiness, 
purity,  majesty,  authority,  efficacy,  mercy,  wisdom,  com- 
fort, perfection ;  in  one  word,  8uch  an  unsearchable  treasury 
of  internal  mysteries,  as  that  now  the  soul  is  as  fully  able, 
by  the  native  light  of  the  Scriptures,  to  distinguish  their 
divine  original  and  authenticalness,  from  any  other  mere  hu- 
man writings,  as  the  eye  is  to  observe  the  difference  between 
a  beam  of  the  sun,  and  a  blaze  of  a  candle. 

The  second  question  is.  How  the  soul  comes  to  be  settled 
in  this  persuasion,  that  the  goodness  of  these  truths,  founded 
on  the  authority  of  God,  doth  particularly  belong  unto  it  ? 
Whereunto  I  answer  in  one  word,  that  this  ariseth  from  a 
twofold  testimony,  grounded  upon  a  preceding  work  of 
God's  Spirit:  — 

For,  first.  The  Spirit  of  God  putteth  his  fear  into  the  hearts 
of  his  servants,  and  purgeth  their  consciences,  by  applying 
the  blood  of  Christ  unto  them,  from  dead  works  ;  which  af- 
fections, strongly  and  very  sensibly  altering  the  constitution 
of  the  mind,  must  needs  notably  manifest  themselves  unto 
the  soul,  when,  by  any  reflex  act,  she  shall  set  herself  to  look 
inward  upon  her  own  operations. 

This  being  thus  wrought  by  the  grace  of  God,  thereupon 
there  ensueth  a  twofold  testimony.  The  first,  of  a  man's  own 
spirit,  as  we  see  in  the  examples  of  Job  *",  David  ",  Heze-> 
kiah  %  Nehemiah  p,  Saul  "i,  and  others ;  namely,  that  he  de- 
sireth  to  fear  God's  name,  to  keep  a  conscience  void  of  of- 
fence,  to  walk  in  all  integrity  towards  God  and  men  ;  from 
which,  and  the  like  personal  qualifications,  arise  joy  in  the 
Holy  Ghost,  peace  of  conscience ',  and  experience  of  sweet- 
ness in  the  fellowship  with  the  Father  and  his  Son.  Se- 
condly, the  testimony  of  the  holy  Spirit*,  bearing  witness  to 
the  sincerity  of  those  affections,  and  to  the  evidence  and 
truth  of  those  persuasions,  which  himself  by  his  grace  stirred 
up.  So  then.  First,  The  Spirit  of  God  writeth  the  law  in  the 
heart,  upon  obedience  whereunto  ariseth  the  testimony  of  a 
man's  own  spirit :  and  then  he  writeth  the  promises  in  the 

aJob.  xxxi.       n  Psalm  cxvi.  1.  xxvi.  1. 11.      •  Isai.  xxxviii.  3.         P  Nehem. 
xiii.  14.  22.  <l  Acts  xxW.  16.  r  John  xxi.  15. 17.     2  Cor.  i.  12. 

*Rom.  viii.  16. 


HOLT    SACRAMENT.  151 

heart,  and  by  them  ratifieth  and  confirmeth  a  man's  hopea 
and  jojB  onto  him. 

1  Qoderstand  not  all  this,  which  hath  been  spoken  gene- 
lalJy  of  all  assents  unto  objects  divine,  which  (I  take  it)  in 
regaxd  of  their  evidence,  firmness,  and  stability,  do  much 
differ  according  unto  the  divers  tempers  of  those  hearts  in 
which  they  reside ;  but  principally  unto  the  chief  of  those 
assents,  which  are  proper  unto  saving  faith.  For  assent,  as 
I  said,-  in  general,  is  common  unto  devils  with  men  ;  and 
therefore  to  make  up  the  nature  of  true  fnith,  there  is  re- 
quired some  differencing  property,  whereby  it  may  be  con- 
stituted in  the  entire  essence  of  saving  faith  In  each  sense 
we  may  observe,  that  unto  the  general  faculty,  whereby  it  is 
able  to  perceive  objects  proportioned  to  it,  there  is  annexed 
ever  another  property,  whereby,  according  to  the  several  na- 
tures of  the  objects  proposed,  it  is  apt  to  delight  or  be  ill- 
uSected  with  it.  For  example,  our  ear  apprehendeth  all 
sounds  in  common ;  but  according  as  is  the  harmony  or  dis- 
cord of  the  sound,  it  is  apt  to  take  pleasure  or  offence  at  it 
Our  taste  reacheth  unto  whatsoever  is  the  object  of  it ;  but 
yet  some  things  there  are  which  grievously  offend  the  palate, 
others  which  as  much  delight  it:  and  so  it  is  in  divine  assents. 
Some  things  in  some  subjects  bring  along  with  them  trem* 
blings,  horrors,  fearful  expectations,  aversation  of  mind,  un- 
willing to  admit  or  be  pursued  with  the  evidence  of  Divine 
truths,  as  it  is  in  devils,  and  despairing  sinners :  other  as- 
sents, on  the  contrary,  do  beget  serenity  of  mind,  a  sweet 
complacency,  delight,  adherence,  and  comfort.  Into  the 
hearts  of  some  men,  doth  the  truth  of  God  shine  like  light- 
ning, with  a  penetrating  and  amazing  brightness ;  in  others, 
like  the  sun,  with  comfortable  and  refreshing  beams. 

For  understanding  whereof,  we  are  to  observe  \  that,  in 
matters  practical  and  divine  (and  so  in  all  others,  though 
not  in  an  equal  measure)  the  truth  of  them  is  ever  mutually 
embraced,  and,  as  it  were,  infolded  in  their  goodness :  for 
as  truth  doth  not  delight  the  understanding,  unless  it  be  a 
good  truth,  that  is,  such  as  unto  the  understanding  bears  a 
relation  of  convenience  (whence  arise  diversities  in  nien^s 
studies,  because  all  men  are  not  alike  affected  with  all  kinds 
of  truth);  so  good  doth  no  way  affect  the  will,  unless  it  be  a 

<  Dr.  Jackson,  of  Fiiih. 


152  MEDITATIONS    ON    THK 

true  and  real  good :  otherwise  it  proves  but  like  the  banquet 
of  a  dreaming  man",  which  leaves  him  as  hungry  and  empty, 
as  when  he  lay  down.  Goodness  then,  added  unto  truth, 
doth,^together  with  the  assent^  generate  a  kind  of  rest  and 
delight  in  the  heart  on  which  it  shineth. 

THovf  goodness,  moral  or  divine,  hath  a  double  relation  :  a 
relation  unto  that  original,  in  dependency  on,  and  propin* 
quity  whereunto,  it  consisteth  ;  and  a  relation  unto  that  fa- 
culty or  subject,  wherein  it  resideth,  and  whereunto  it  is  pro- 
posed. Good,  in  the  former  sense,  is  that  which  bears  in  it 
a  proportion  unto  the  fountain  of  good  :  for  every  thing  is  in 
itself  so  far  good,  as  it  resembles  that  original  which  is  the 
author  and  pattern  of  it,  and  that  is  God.  In  the  second 
sense,  that  is  good,  which  bears  a  conveniency  and  fitness  to 
the  mind  which  entertains  it :  good,  I  mean  not  always  io 
nature,  but  in  apprehension.  '  All  divine  truths  are  in  them- 
selves esseptially  good ;  but  yet  they  work  not  always  de- 
light and  comfort  in  the  minds  of  men,  until  proportioned 
and  fitted  unto  the  faculty  that  receives  them.  As  the  sun 
is  in  itself  equally  light ;  the  water,  in  a  fountain,  of  itself 
equally  sweet :  but  according  unto  the  several  temper  of  the 
eye,  which  perceiveth  the  one,  and  of  the  vessel  through 
which  the  other  passeth,  they  may  prove  to  be  offensive  and 
distasteful. 

But  now  further,  when  the  faculty  is  thus  fitted  to  receive 
a  good,  it  is  not  the  generality  of  that  good  which  pleaseth 
neither,  but  the  particular  propriety  and  interest  thereunto. 
Wealth  and  honour,  as  it  is  in  itself  good,  so  is  it  likewise  in 
the  apprehension  of  most  men  ;  yet  we  see,  men  are  apt  to 
be  grieved  at  it  in  others,  and  to  look  on  it  with  an  evil  eye; 
nothing  makes  them  to  delight  in  it,  but  possession  and 
propriety  unto  it.  I  speak  here  only  of  such  divine  good 
things,  as  are  by  God  appointed  to  make  happy  his  crea- 
ture, namely,  our  blessed  Lord  and  Saviour  Jesus  Christ,  his 
obedience,  satisfaction,  resurrection,  ascension,  intercession, 
glory,  and  whatever  else  it  is,  of  which  he  hath  been  unto 
his  church  the  author,  purchaser,  conveyor,  and  foundation. 
Now  unto  these,  as  unto  other  good  things,  there  is  a 
double  right  belonging  by  free  donation  from  him  unto  the 

**  Isai.  xxix.  8. 


HOLY    SACRAMENT.  153 

cbarch;  a  right  of  propriety  unto  the  thin^,  and  a  right 
of  possession  in  the  thing.  This  latter  is  that  which  here 
on  earth  the  church  suspireth,  and  longeth  after ;  that 
other  only  it  is  which  here  we  have,  and  that  confinned 
onto  us  by  a  double  title.  The  first,  as  the  land  of  Canaan 
was  confirmed  unto  the  Israelites  by  some  few  clusters 
of  grapes,  and  other  fruits  of  the  land  ;  1  mean.  By  the 
earnest  first-fruits  and  pledges  of  the  Spirit.  Secondly, 
By  the  free  promise  of  Christ,  who  cannot  deceive.  Thus 
then  at  last  we  have  discovered  the  proper,  ultimate,  and 
complete  object  of  faith,  which  is  all  divine  truth  and  good- 
ness ;  unto  which  there  is  a  right  and  propriety  given  to  all 
SQch  as  are  Christ^s,  though  not  in  actual  possession,  yet  in 
an  infallible  promise ;  and  the  acts  by  which  they  entertain 
that  object,  assenting,  adhering,  and  delighting  in  it  as 
particularly  good.  By  these  two,  to  wit,  the  object  and 
the  act  (as  all  other  habits  of  the  mind),  so  is  this  of  faith 
to  be  defined.  So  that  from  these  observations,  I  take  it, 
we  may  conclude,  that  the  nature  of  saving  faith  admits  of 
some  such  explication  as  this  : — 

Faith  is  a  particular,  personal,  applicative,  and  experi- 
mental assent  unto  all  divine  revelations,  as  true,  and  good, 
not  in  general  only,  but  unto  me, — arising  out  of  that  sweet 
correspondency  which  is  between  the  soul,  and  from  that 
relish  and  experience  of  sweetness,  which  the  soul,  being 
raised  and  enlightened  by  God's  Spirit,  doth  find  in  them. 

I  have  been  over  tedious  in  finding  out  this  definition  of 
the  nature  of  faith;  and  therefore,  briefly,  from  these  grounds, 
let  the  conscience  impartially  examine  itself  in  such  demands 
as  these :  Do  I  find  in  myself  a  most  willing  assent  unto  the 
whole  compass  of  divine  truths,  not  out  of  constraint,  nor 
with  grief,  reluctancy,  and  trembling  ot  spirit?  Doth  God's 
Word  shine  on  me,  not  like  lightning,  which  pierceth  the 
eyelids,  though  they  shut  themselves  against  it ;  but  doth 
this  find  in  my  heart  a  welcome  and  a  willing  admittance  ? 
Am  I  glad,  when  I  find  any  divine  truth  discovered,  of  which 
formerly  I  had  been  ignorant?  Do  1  not  of  purpose  close 
mine  eyes,  forbear  the  means  of  true  information,  stifle  and 
smother  divine  principles,  quench  the  motions  and  dictates 
of  God's  Spirit  in  me?  Am  I  not  ignorant  willingly  of  such 
things,  the  mention  whereof  would  disquiet  me  in  my  bosom 


154  MEDITATIONS   ON    TH£ 

sin,  and  the  enquiry  whereunto  would  cross  the  reserved 
resolutions  and  unwarrantable  projects  which  I  am  peremp- 
tory to  prosecute?  Am  I  not  so  in  league  with  mine  own  cor- 
ruptions"",  that  I  could  heartily  wish  some  divine  truths 
were  not  revealed,  rather  than,  being  so,  they  should  sting 
my  conscience,  and  disable  me  from  secure  enjoying  some 
beloved  sin  ?  Do  I  assent  unto  all  divine  truths  as  alike 
precious,  with  equal  adherence  ?  Am  I  as  little  displeased 
with  the  truth  of  God^s  threats  as  of  his  promises  ?  Do  they 
as  powerfully  work  upon  me  to  reform, — as  the  other,  to  re- 
fresh me  ?  Do  I  believe  them  all,  not  only  in  the  thesis  or 
general,  but  in  the  hypothesis,  and  respectively  to  mine 
own  particular  ? 

Again,  Do  I  find  my  heart  fitted  unto  the  goodness  of 
divine  truth  ?  Am  I  forward  to  embrace  with  much  afifection, 
and  loving  delight,  whatsoever  promises  are  made  unto  me  ? 
Do  I  find  a  spiritual  taste  and  relish  in  the  food  of  life, 
which,  having  once  tasted  of,  I  find  myself  weaned  from  the 
love  of  the  world  ?  from  admiring  the  honours,  pursuing  the 
preferments,  hunting  after  the  applause,  adoring  the  glories, 
and  selling  my  soul  and  liberty  for  the  smiles  thereof?  Doth 
the  sweetness  of  those  promises,  like  the  fruits  brought  by 
the  spies  from  Canaan,  so  much  affect  me,  as  that  to  come 
to  the  full  possession  thereof,  I  am  at  a  point  with  all  other 
things,  ready  to  encounter  any  Canaanite,  or  sinful  lust  that 
shall  oppose  me,  to  adventure  on  any  difficulties  that  might 
deter  me,  to  pass  through  a  sea,  a  wilderness,  through  fiery 
serpents,  the  darts  of  Satan;  yea,  if  need  were,  by  the 
gates  of  hell  ?  Briefly,  do  I  find  in  my  heart  (however  in 
itself  fro  ward,  and  wayward  from  any  good)  a  more  than 
natural  liveliness  and  vigour,  which  disposeth  me  to  approve 
of  the  word,  promises,  and  purchases  of  my  salvation,  as  of 
an  invaluable  jewel ;  so  precious,  as  that  all  things  in  this 
world  are  but  as  dung  in  comparison  ?  to  a  most  fervent 
expectation  and  longing  after  them ;  to  a  heavenly  persua- 
sion of  my  happiness  by  tliem  ;  and,  lastly,  to  a  sweet  de- 
light in  them,  working  peace  of  conscience,  and  joy  in  the 
Holy  Ghost,  a  love  of  Christ's  appearing,  an  endeavour  to 
be  like  unto  him,  and  a  desire  above  all  things  to  be  with 

*'  Vide  August,  de  Doctr.  Christian.  1.  2.  c.  7. 


HOLT    SACRAM£NT.  166 

him,  and  enjoy  him,  (which  are  alt  so  many  secret  and  pure 
issues  of  the  Spirit  of  adoption)?  I  may,  from  these  pre- 
mise, infallibly  conclude,  that  I  am  possessed  of  a  lively 
frith,  and  thereby  of  those  first-fruits,  which  bring  with 
them  ftn  assurance  of  that  great  harvest  of  glory  in  the  day 
of  redemption:  and  in  the  mean  time,  having  this  wedding, 
garment,  I  may,  with  much  confidence,  approach  God's 
table,  to  receive  there  the  renewal  of  my  patent  unto  life. 


CHAPTER  XX.  • 

Of  the  third  and  last  mearu  for  the  trial  and  demonstration  of 
faith;  namely,  from  effects  or  properties  thereof. 

The  last  medium  which  was  assigned  for  the  examination 
of  faith,  was  the  properties  or  effects  of  it;  by  which,  as  by 
steps,  we  raise  our  thoughts  to  the  apprehension  of  faith 
itself.  To  assign  all  the  consequences  or  effects  of  faith,  is 
a  labour  as  difficult,  as  it  would  be  tedious.  I  decline  both; 
and  shall  therefore  touch  upon  some  special  ones,  which  if 
present,  all  the  rest  in  their  order  follow  with  a  voluntary 
train. 

And  now,  as,  in  the  soul  of  man,  there  are  two  kinds  of 

operations  :  one  primitive  and  substantial,  which  we  call  the 

act  of  information ;  others  secondary  and  subsequent,  as,  to 

understand,  to  will,  to  desire,  and  the  like ; — so  faith,  being 

(as  bath  been  formerly  observed)  in  some  sort  the  '  actus 

jHimus,'  or  form  of  a  Christian,  I  mean,  that  very  '  medium 

nnionis/  whereby  the  soul  of  man  is  really  united  to  Christ, 

hath,  therefore,  in  it  two  kinds  of  operations:  the  first,  as  it 

were,  substantial, — the  other,  secondary.  The  former  of  these 

is  that  act  of  vivification  or  quickening,  by  which,  faith  doth 

make  a  roan  to  live  the  life  of  Christ ',  by  knitting  him  unto 

Chrnt,  as  it  were,  with  joints  and  sinews  %  and  ingrafting 

him  into  the  nnity  of  that  vine,  whose  fruit  is  life  *. 

That  which  doth  quicken,  is  ever  of  a  more  excellent  na- 
ture, than  that  which  is  quickened.  Now  the  soul,  being  a 
spirit,  and  therefore  within  the  compass  of  highest  created 

*  Fdwcditioo,  p.  484.        :rG«I.ii.  20.        «  £phct.  iv.  16.        •  John  zv.  I »  2. 


156  M£DITAT10NS    ON    THE 

perfectioQ,  cannot  possibly  be  quickened  by  any  but  faioi 
who  is  above  all  perfection,  which  the  Heathen  themseWes 
have  acknowledged  to  be  God :  for  St.  Paul  hath  observed 
it  out  of  theniy  that ''  in  him  we  live,  and  move,  and  have 
our  being."  Now  unto  life,  necessary  it  is,  that  there  be  a 
union  unto  the  principal,  or  original  of  life ;  which,  to  the 
soul,  is  God.  In  regard  of  the  essence  of  God,  nothing  can 
be  separated  from  him,  he  being  immense  and  filling  all 
things :  but  yet  in  regard  of  his  voluntary  communication 
and  dispensing  of  himself  unto  the  creature,  the  manner  of 
his  special  presence  doth  much  vary.  Unto  this  special  union 
of  the  creature  to  God  (in  virtue  whereof,  the  creature  is 
quickened,  and  doth  in  some  sort  live  the  life  of  God),  there 
is  necessarily  pre-supposed  some  sinew  or  ligament,  which 
may  be  therefore  called  the  medium  and  instrument  of  life. 
This  knot  in  the  estate  of  man's  creation,  was  the  obedience 
of  the  law,  or  the  covenant  of  works,  which,  while  man  did 
maintain  firm  and  unshaken,  he  had  an  evident  communion 
with  God  in  all  those  vital  influences,  which  his  mercy  was 
pleased  to  shed  down  upon  him :  but  once  untying  this  knot, 
and  cutting  asunder  that  bond,  there  did  immediately  ensue 
a  separation  between  God  and  man,  and,  by  an  infallible 
consequence,  death  likewise.  But  God,  being  rich  in  mercy, 
and  not  willing  to  plunge  his  creature  into  eternal  misery, 
found  a  new  means  to  communicate  himself  unto  him,  by 
appointing  a  more  easy  covenant,  which  should  be  the  se- 
cond knot  of  our  union  unto  him,— only  to  believe  in  Christ 
incarnate,  who  had  done  that  for  us  which  we  ourselves  had 
formerly  undone.  And  this  new  covenant  is  the  covenant  of 
'  faith,  by  which  the  just  do  live  ' 

But  here  a  man  may  object.  That  it  is  harder  for  one  to 
discern  that  he  doth  live  in  Christ,  than  that  he  believe  in 
him  ;  and  therefore  this  can  be  no  good  mean  by  which  we 
mav  find  out  the  truth  of  our  faith. 

To  this  we  answer.  That  life  must  be  discerned  by  those 
tokens,  which  are  inseparable  from  it.  And  they  are  First,  A 
desire  of  nourishment,  without  which  it  cannot  continue  :  for 
Nature  hath  imprinted  in  all  things  a  love  of  its  own  being 
and  preservation,  and,  by  consequence,  a  prosecution  of  all 
such  means  as  may  preserve,  and  a  removal  of  all  such,  as 
niay  endanger  or  oppress  it.     Secondly,  A  conversion  of 


HOLY    SACRA  MFNT.  l(/7 

noarahment  into  the  nature  of  the  body.  Thirdly,  Aug- 
mentation and  growth,  till  we  come  unto  that  stature,  which 
oar  life  requires.  Fourthly,  Participation  of  influences  from 
the  vital  parts,  the  head,  the  heart,  and  others,  with  confor- 
mity unto  the  principal  mover  amongst  them  :  for  a  dead  part 
it  ever  withered,  immovable,  and  disobedient  to  the  other 
&cuitie8.  Fifthly,  A  sympathy  and  communion  in  pains  or 
delights  with  the  fellow-members.  Lastly,  A  free  use  of  our 
senses  and  other  faculties,  by  all  which  we  may  infallibly 
conclude  that  a  creature  liveth. 

And  so  it  is  in  faith.  It  frameth  the  heart  to  delight  in 
all  such  spiritual  food,  as  is  requisite  thereunto ;  disposing 
it  upon  the  view,  at  least  upon  the  taste,  of  any  poisonous 
thing,  to  be  pained  with  it,  and  cast  it  up.  The  food  that 
nourisbeth  faith,  is,  as  in  little  infants,  of  the  same  quality 
with  that  which  begat  it,  even  the  Word  of  life,  wherein 
there  is  sincere  milk,  and  strong  meat.  The  poison  which 
endangereth  it  is  heresy,  which  tainteth  the  root  of  faith, 
and  goeth  about  to  pervert  the  assent  and  impiety,  which 
blastetb  and  corrupteth  the  branches.  All  which,  the  soul 
of  a  /aithful  man  abhorreth. 

Secondly,  In  faith  there  is  a  conversion  likewise,  the  virlue 
whereof  ever  there  resides,  where  the  vital  power  is.  In  na- 
tural life,  the  power  of  altering  is  in  the  man,  and  not  in  the 
meat;  and  therefore  the  meat  is  assimilated  to  our  flesh: 
but  in  spiritual  life,  the  quickening  faculty  is  in  the  meat; 
and  therefore  the  man  is  assimilated  and  transformed  into 
the  quality  of  the  meat.  And  indeed,  the  word  is  not  cast 
into  the  heart  of  man,  as  meat  into  the  stomach,  to  be  con- 
verted into  the  corrupt  quality  of  nature  ;  but  rather  as  seed 
into  the  ground,  to  convert  that  earth  which  is  about  it,  into 
the  quality  of  itself. 

Thirdly,  Where  faith  is,  there  is  some  growth  in  grace: 
we  grow  nearer  unto  Heaven,  than  when  we  first  believed;  an 
improvement  of  our  knowledge  in  the  mysteries  of  godliness, 
which  like  the  sun,  shines  brighter  and  bnghter  unto  the 
pierfect  day :  an  increase  of  willmgness  to  obey  God  in  all 
things.  And  as  .in  the  growth  of  natural  bodies,  if  they  be 
sound  and  healthy,  so  in  this  of  faith  likewise  it  is  universal 
and  uniform  :  one  part  doth  not  grow,  and  another  shrivel ; 
neither  doth  one  part  grow  too  big,  and  disproportioned  for 


158 


MEDITATIONS    OH    THE 


another ;  tbe  head  doth  not  increaae  in  knowledge,  and  the 
heart  decay  in  love;  the  heart  doth  not  swell  in  zeal,  and 
the  hand  wither  in  charity  ;  but,  in  the  nourishment  of  faith, 
every  grace  receives  proporlionably  its  habitual  confirma- 
tion ''. 

Fourthly,  By  the  spiritual  life  of  faith,  th-  faithful  do 
partake  of  auch  heavenly  influences,  as  are  fnmi  the  head 
shed  down  upon  the  members.  The  influences  of  Christ  in 
his  church  are  many,  and  peradventure,  in  many  things,  im- 
perceptible. Some  principal  I  conceive  to  be  the  influence  of 
his  truth,  and  the  influence  of  his  power.  His  truth  is  ex- 
hibited in  teaching  the  church,  which  is  illumination ;  hia 
power  partly  in  ^iding  the  church,  and  partly  in  defending 
it ;  that,  is  direction,— this,  protection.  Now  in  all  these  do 
they,  who  are  in  Christ,  according  to  the  measnre  and  pro- 
portion of  his  Spirit,  certainly  communicate.  They  have 
their  eyes  more  or  less  opened,  like  Paul,  to  see  the  terrors 
of  God,  the  fearfulness  of  sin,  the  rottenness  of  a  spiritnal 
death,  the  preciousneas  of  Christ  and  his  promises,  the 
glimpses  and  rays  of  that  glory  which  shall  be  revealed. 
They  have  their  feet  loosened  with  Lazarus,  that  ihey  can 
now  rise,  and  walk,  and  leap,  and  praise  God.  Lastly.  They 
are  strengthened  and  clothed  with  the  whole  arms  of  God, 
which  secureth  them  against  all  the  malice  or  force  of  Satan. 

Fifthly,  Where  faith  is,  there  is  a  natural  compassion  in 
all  the  members  of  Christ  towards  each  other.  If  sin  be  by 
one  member  committed,  the  other  members  are  troubled  for 
it;  because  they  are  all  partakers  of  that  Spirit,  which  is 
grieved  with  the  sins  of  his  people.  If  one  part  be  afflicted, 
the  other  are  interested  in  the  pain;  because  all  are  united 
together  in  one  head,  which  is  the  fountain  and  original 
of  sense.  The  members  of  the  church  are  not  like  para- 
lytic and  unjointed  members,  which  cannot  move  towards 
the  succour  of  each  other. 

Lastly,  Where  faith  is,  there  all  the  faculties  are  expedite 
and  free  in  their  operations:  the  eye  open  to  see  the  won- 
ders of  God's  law ;  the  ear  open  to  hear  his  voice ;  the 
mouth  open  to  praise  his  name  ;  the  arm  enlarged  towarda 
tbe  relief  of  his  servants ;  the  whole  man  tenderly  sensible 
of  all  pressures,  and  repugnant  qualities. 

1'    Kl^lKVl..   IC. 


HOLY    SACIiAMKNT.  159 

The  secondary  effects  of  faith,  are,  amoDgst  sundry  others, 
such  as  these : 

First,  A  love  and  liking  of  those  spiritual  truths,  which,  by 
faith,  I  assent  unto.  For  saving  faith  being  an  assent  with 
adherence  and  delight,  contrary  to  that  of  devils,  which  is 
with  trembling  and  horror  (which  delight  is  a  kind  of  relish, 
and  experience  of  the  goodness  of  those  objects  we  assent 
unto);  it  necessarily  follows,  even  from  the  dictate  of  na- 
ture, (which  instructeth  a  man  to  love  that  which  worketh 
in  him  delight  and  comfort)  that,  from  this  assent,  must 
arise  an  approbation  aud  love  of  those  objects,  whence  doth 
issue  such  sweetness. 

A  second  effect  is,  affiance  and  hope,  confidently,  for  the 
present,  relying  on  the  goodness,  and,  for  the  future,  waiting 
on  the  power  of  God,  which  shall  to  the  full  in  time  perform 
what  he  hath  in  his  Word  promised,  when  once  the  mind  of 
a  man  is  wrought  so  to  assent  unto  divine  promises  made  in 
Christ,  as  to  acknowledge  an  interest  and  propriety  unto 
them;  and  that  to  be  at  last  actually  performed  not  by  a 
aian,  who  is  subject  both  to  unfaithfulness  in  perseverance, 
and  to  disability  in  performance  of  his  promises  (for  every 
man  is  a  liar,  either  by  imposture,  ready  to  deceive, — or  by 
impotency,  likely  to  disappoint  the  expectations  of  those 
who  rely  upon  him);  but  by  Almighty  God,  who,  the  better 
to  confirm  our  faith  in  him,  hath,  both  by  his  Word  and 
oath,  engaged  his  fidelity,  and  is  altogether  omnipotent  to 
do  what  he  hath  purposed.     Impossible  it  is  but,  from  such 
an  assent,  grounded  on  the  veracity,  and  on  the  all-suffici- 
ency of  God,  there  should  result  in  the  mind  of  a  faithful 
man,  a  confident  dependence  on  such  promises,  renouncing 
in  the  mean  time  all  self-dependence,  as  in  itself  utterly  im- 
potent,— and  resolving,  in  the  midst  of  temptations,  to  rely 
on  him,  to  hold  fast  his  mercy,  and  the  profession  of  his 
faith  without  wavering, — having  an  eye  to  the  recompense 
of  reward,  and  being  assured,  that  he  who  hath  promised, 
will  certainly  bring  it  to  pass. 

A  third  effect  of  faith  is,  joy  and  peace  of  conscience  ;  for 
*' being  justified  by  feith,  we  have  peace  with  God*'."    The 

•  'Otfor  yifi  ripu^w  Icri  rd  wurr9v6fMifO¥f  rocrolhop  iymrSrai.      Just.  Martyr, 
Quant.  Ortbod.  q.  8.  ^  Rora.  v.  I 


160  MEDITATIONS    ON    THE 

mind  is,  by  faith  and  the  impression  of  sweetness  in  God^s 
promises,  composed  unto  a  settled  calmness  and  serenity.  I 
do  not  mean  a  dead  peaces  an  immobility  and  sleepiness  of 
conscience,  like  the  rest  of  a  dreaming  prisoner :  but  such  a 
peace  as  a  man  may,  by  a  syllogism  of  the  practic  judge- 
ment, upon  right  examination  of  his  own  interest  in  Christ, 
safely  infer  unto  himself.  The  wicked  often  hath  an  appear, 
ance  of  peace,  as  well  as  the  faithful ;  but  here  is  the  differ- 
ence:— between  a  wicked  man^s  sin  and  him,  there  is  a  door 
shut,  which  will  surely  one  day  open ;  for  it  is  but  either  a 
door  of  error,  or  the  door  of  death.  For  sin  lieth  at  the 
door,  ready  to  fly  at  his  throat  as  soon  as  it  shall  find  either 
his  eyes  open  to  see  it,  or  his  life  to  let  it  in  upon  the  soul : 
but  between  a  faithful  man  and  his  sin,  there  is  a  corner, 
stone,  a  wall  of  fire,  through  which  Satan  himself  cannot 
break,  even  the  merits  of  Christ  Jesus.  Briefly,  the  peace 
which  comes  from  faith,  hath  these  two  properties  in  it, 
tranquillity  and  serenity  too ;  otherwise  it  is  but  like  the 
calmness  of  the  Dead  Sea,  whose  unmoveableness  is  not 
nature,  but  a  curse. 

The  last  effect  which  I  shall  now  name  of  faith,  is.  That 
general  effect  of  fructification,  purifying  the  heart*,  and  dis- 
posing it  unto  holiness,  and  new  obedience,  which  is  to  be 
framed  after  God^s  law.  Faith  unites  us  unto  Christ :  being 
thus  united,  we  are  quickened  by  one  and  the  same  Spirit; 
having  one  Spirit  and  soul,  we  must  needs  agree  in  the  same 
operations ;  and  those  operations  must  necessarily  bear  con- 
formity unto  the  same  rule ;  and  that  rule  is  the  law,  under 
which  Christ  himself  was  for  our  sakes,  made.  So  that  the 
rule  to  examine  this  effect  of  faith  by,  should  be  the  whole 
compass  of  God's  law,  which  to  enter  into,  were  to  redouble 
all  this  labour  past :  *'  For  thy  law,"  saith  David,  "  is  ex- 
ceeding wide.'' 

Briefly  therefore,  in  all  our  obedience  observe  these  few 
rules: — First,  The  obligatory  power  which  is  in  the  law,  de- 
pends upon  the  one  and  sole  authority  of  the  law-giver,  who 
is  God.  He  that  breaks  but  one  commandment,  ventures  to 
Tiolate  that  authority,  which,  by  the  same  ordination,  made 
one  equally  obligatory  with  the  rest.     And  therefore  our 

• 

•  Acts  XV.  9. 


HOLT    SACRAMENT.  161 

obedience  most  not  be  partial,  but  oniversal  unto  the  whole 
law,  inasmach  as  it  proceeds  from  that  faith,  which,  without 
iodoigence  or  dispensation,  yieldeth  assent  unto  the  whole 
compass  of  divine  truth. 

Secondly,  As  is  God,  so  is  his  law,  a  spiritual  and  a  per- 
fect law  ;  and  therefore  requires  a  universality  of  the  sub* 
jecty  as  well  as  of  the  obedience  :  I  mean  (besides  that  per* 
feet  integrity  of  nature,  which,  in  regard  of  present  inhe- 
rence, is  irrecoverably  lost  in  Adam,  and  supplied  only  by 
the  imputed  righteousness  and  integrity  of  Christ)  an  inward, 
spiritual,  sincere  obedience  of  the  heart,  from  thence  spread- 
ing  like  lines  from  a  centre,  unto  the  whole  circumference  of 
our  nature,  unto  our  words,  actions,  gestures,  unto  all  our 
parts,  without  crooked,  mercenary,  and  reserved  respects, 
wherein  men  often,  instead  of  the  Lord,  make  tlieir  ends  or 
their  fears,  their  God.  Lastly,  Remember,  that,  in  every 
law,  all  homogeneal  matters  to  the  main  duty  which  is  com- 
manded, every  sprig,  or  seed,  or  original,  or  degree  thereof 
is  included,  as  all  the  several  branches  of  a  tree  are  fastened 
to  one  and  the  same  stock.  And  by  these  rules  are  we  to 
examine  the  truth  of  our  obedience. 

But  here,  before  I  draw  down  these  premises  to  an  as- 
sumption, I  will  but  name  one  caution,  which  is  this  ;^That 
&ith,  as  it  may  be  either  habitual  or  actual,  so  it  is  the  cause 
of  these  holy  actions,  either  habitually  by  framing  and  dis- 
posing the  heart  unto  them,  or  actually  when  it  is  itself,  as  it 
oug^t  ever  to  be,  sound  and  operative.  But  sometimes  faith 
(so  great  is  the  corruption  of  our  nature)  admits  of  a  decay 
and  languor,  wherein  it  lies  (as  it  were)  like  fire  under  ashes 
raked  up,  and  stifled  under  our  corruptions. 

Again,  In  some  there  is  a  weaker,  in  some  a  stronger 
fiuth ;  according  unto  which  difierence,  there  must  be  a  dif- 
ference in  the  measure  and  magnitude  of  the  effects :  but 
yet  it  is  infallibly  true,  that  all  or  most  of  those  holy  fruits 
do,  in  some  seasons  or  other,  bud  forth  of  that  stock  which 
is  quickened  .by  faith,  though  sometimes  in  some  men  less 
discernible,  by  reason  of  corruptions  interposed.  For  it 
usually  thus  falleth  out.  That  our  graces  are  but  like  the 
army  of  Gideon,  a  small  handful ;  whereas  our  corruptions 
are  like  the  Midianites,  which  lay  on  the  ground  as  grass- 

VOL.    III.  M 


162  MEDITATIONS    ON    THE 

r 

hoppers^  innumerable.     But  yet,  in  these,  God  crowneth  his 
own  meanest  gifts  with  victory  and  success. 

So  then  these  things  being  thus  proposed,  let  the  con- 
science, without  connivance,  examine  itself  by  such  interro-^ 
gatories  as  these :  Do  I  find  myself  live  by  the  faith  of  the 
Son  of  God,  who  gave  himself  for  me  ?  Do  I  delight  in  his 
Word,  more  than  my  appointed  food,  never  adulterating  it 
with  the  leaven  or  dregs  of  heretical  fancies,  or  dead  works  ? 
Doth  the  Word  of  truth  transform  me  to  the  image  of  itselC 
crucifying  all  those  corruptions  which  harboured  in  me? 
Do  I  find  myself  to  grow  in  all  graces,  universally  and  uni- 
formly, towards  God  and  man,  not  thinking  to  recompense 
some  defects,  which  my  nature  drives  me  unto,  with  super- 
erogation (as  I  conceive)  and  over-performance  of  such  du- 
ties, as  are  not  so  visibly  repugnant  to  my  personal  corrup- 
tions ?  Do  the  beams  of  the  Sun  of  righteousness,  shining 
on  my  soul,  illighten  me  with  his  truth,  and,  with  his  power, 
sway  me  unto  all  good  ?  Am  I  heartily  affected  with  all  the 
conditions  of  God's  church,  to  mourn  or  to  rejoice  with  it 
even  at  such  times,  when  mine  own  particular  estate  would 
frame  me  unto  affections  of  a  contrary  temper  ?  Have  I  free 
use  of  all  my  spiritual  senses,  to  see  the  light  of  God,  to 
hear  his  Word,  to  taste  his  mercies,  to  feel  with  much  ten- 
derness all  the  wounds  and  pressures  of  sin  ?  Do  I  love  all 
Divine  truth,  not  so  much,  because  proportionable  unto  my 
desires,  but  because  conformable  unto  God?  Am  I  re- 
solved in  all  estates  to  rely  on  God's  mercy  and  providence, 
and  though  he  should  kill  me,  to  trust  in  him?  Do  I  wholly 
renounce  all  trust  in  mine  own  worthiness,  or  in  any  concur- 
rences of  mine  own  naturally  towards  God  ?  Do  I  not  build 
either  my  hopes  or  fears  upon  the  faces  of  men,  nor  make 
either  them  or  myself  the  rule  or  end  of  my  desires  ?  Fi- 
nally, do  I  endeavour  a  universal  obedience  unto  God^s  law 
in  all  the  whole  latitude  and  extent  of  it,  not  indulging  to 
myself  liberty  in  any  known  sin  ?  Is  not  my  obedience 
mercenary  and  hypocritical,  but  spiritual  and  sincere  ?  Do 
I  not  swallow  gnats,  nor  stumble  at  straws,  nor  dispense 
with  myself  for  the  least  of  sins  ;  for  irregular  thoughts,  for 
occasions  of  offence,  for  appearances  of  evil,  for  the  motions 
of  concupiscence,  for  idle  words  and  vain  conversation,  and 
whatsoever  is  in  the  lowest  degree  forbidden  ?     And  though 


HOLY    SACRAMENT.  163 

in  any,  or  all  these,  I  may  be  aometimet  OTertaken  (aa  who 
IB  it  that  can  aay, '  I  have  washed  my  hands  in  innocency,  I 
am  clean  from  my  sins  1^,  do  I  yet  relent  for  it,  striTe,  and 
resolre  against  it  ?  In  a  word,  doth  not  mine  own  heart  con- 
demn  me  of  self-deceit,  of  hypocrisy,  of  halting  and  dissem- 
bling in  Clod's  service  ?  Then  may  I  safely  conclndei  that 
I  have  partaken  of  the  saving  efficacy  of  faith,  and  am  fitly 
qoalified  to  partake  of  these  holy  mysteries,  whereby  this 
good  work  of  faith,  began  in  me,  may  be  strengthened,  and 
more  p^ected  against  the  day  of  the  Lord  Jesus. 

In  the  receiving  of  which,  we  mast  ase  all,  both  inward 
and  oatward  reverence,  secret  elevations  of  spirit,  and  com- 
fortable thoughts  touching  the  mercies  of  God  in  Christ, 
tonching  the  qualities  and  benefits  of  his  passion,  and  of  our 
sios  that  caused  it.  And  lastly,  for  the  coarse  of  our  life 
after,  we  must  pitch  upon  a  constant  resolution  to  abandon 
ail  sin ;  and  to  keep  a  strict  hand  over  all  our  ways ;  lest 
turning  again  with  the  swine  to  the  mire,  that  which  should 
be  die  badge  of  our  honour,  prove  the  character  of  our 
abame'.  The  Persians'  had  a  festival-time  one  day  in  the 
year,  which  they  called  '  Vitiorum  Interitum/  wherein  they 
slew  all  serpents  and  venomous  creatures;  and  after  that, 
till  the  revolution  of  that  same  day,  suffered  them  to  swarm 
again  as  fiist  as  ever.  If  we  think  in  that  manner  to  destroy 
our  sins,  and  only  one  day  in  the  year,  when  we  celebrate 
this  holy  festival, — the  evil  spirit  may  haply  depart  for  a  day 
in  policy,  but  surely  he  will  turn  again  with  seven  other 
•pints,  and  make  the  end  of  that  man  worse  than  his  begin- 
ning. But  that  ground  which  drinketh-in  the  rain  which 
cometh  oft  upon  it  (and  what  rain  comparable  to  a  shower 
of  Chrisf  s  blood  in  the  Sacrament  ?),  and  bringeth  forth 
herbs  meet  for  the  use  of  him  that  dressed  it,  receiveth 
blessings  from  God:  a  cup  of  blessing  here;  but  rivers  of 
bleaiedness  hereafter,  in  that  paradise  which  is  above; 
where  He  who  is  in  this  life  the  object  of  our  faith  and  hope, 
shall  be  the  end  and  reward  of  them  both  for  ever. 

'  IkKTtor  de   ch«ractere  dtmnitor,    de   quo   miliuns    hoooratur,   jlug,— 
t  Brutvm,  de  Reg.  Penic  lib.  2. 


M    2 


ISRAEL'S  PRAYER  IN  TIME  OF  TROUBLE, 
WITH  GOD'S    GRACIOUS    ANSWER   THEREUNTO; 

OE   AN 

EXPLICATION 

or   THB   rOUETBBHTH   CHAPTBE 

OF  THE  PROPHET   H08EA, 

IN  SEVEN  SERMONS, 
PEBACUBD    UPON   SO   MANY   DAT!  Of   SOUMN    HUMIUATION. 


[1645.] 


THE  HONOURABLE  HOUSE  OF  COM.%i(>NS 

ASSEMBLED  IN  PARLIAMKNT* 


Ik  obedience  to  your  commands,  I  here  humbly  preheat 
to  your  view  what  you  were  pleased,  with  patieuce  and 
readiness  of  affection,  lately  to  attend  unto.  I  consider- 
ed, that  though  the  eboiceness  of  the  auditory  might  re- 
quire the  exactest  preparation;  yet  both  the  condition  of 
the  times,  and  the  nature  of  the  duty,  did  call  upon  us  to 
lay  aside  our  ornaments.  And  therefore  1  spake  with  such 
plainness,  as  might  commend  the  matter  delivered,  rather  to 
the  conscience  of  a  penitent,  than  to  the  fancy  of  a  delicate 
hearer.  The  king  of  Nineveh  was  a  king  as  well  in  his 
sackcloth  as  in  his  robes :  and  the  truth  of  Qod  is  indeed 
fuller  of  majesty  when  it  is  naked,  than  when  adorned  with 
the  dress  of  any  human  contribution,  which  many  times 
takes  from  it,  but  never  adds  any  value  unto  it. 

I  looked  upon  you  in  your  double  relation,  both  comuiuu, 
as  Christians,  and  special,  as  men  intrusted  with  the  manage- 
ing  of  those  arduous  and  most  pressinp^  difficulties^  under 
which  this  distemper'd  kingdom  is  now  groaning. 

And  for  the  quickening  of  those  endeavours  which  belong 
to  you  in  both  those  relations,  I  presented  you  both  with  the 
bottom  of  a  nation^s  unhappiness,  which  is  sin ;  and  with  the 
top  of  their  felicity,  which  is  God's  free,  grace  and  favour  : 
that  by  your  serious  cares  to  purge  out  the  one,  and  to  pro- 
cure the  other,  you  might,  by  Qo^ra  blessings  on  your  con- 
!»ultatioDS,  dispel  that  black  tempest  which  hangs  over  tliis 
kingdom,  and  reduce  the  face  of  things  unto  calmness  and 
serenity  again. 

When  the  children  struggled  together  in  the  womb  of 
Rebekah,  she  was  thereupon  inquisitive,  If  it  be  su,  why  am 
I  thus*?  and  she  addressed  herself  to  God  for  a  resolution. 

*  This  Ocdiouion  u  omitted  in  tlic  Fulio  cilitton. 

•  Ccn.  uv.  22. 


168  DEDICATION. 

Surely  this  nation  is  become  like  the  womb  of  Rebekah, 
the  children  thereof  struggling  in  their  raother'^s  belly  to- 
gether ;  and  when  God  hath  mercifully  freed  us  from  foreign 
enemies,  brethren  are  become  enemies  to  brethren,  and  by 
their  enmities  likely  to  tear  and  torment  the  bowels  of  their 
mother,  and  to  ruin  themselves. 

And  what  have  we  now  to  do  but  to  enquire  the  cause  of 
these  sad  commotions.  Why  are  we  thus?  And  surely  the 
cause  is  chiefly  where  the  disease  is,  within  ourselves.  We 
have  been,  like  the  womb  of  Rebekah,  a  barren  nation,  not 
bringing  forth  fruits  of  so  many  mercies  as  God  had  filled 
us  withal :  so  that  now  it  is  no  wonder,  if  God  cause  us  to 
be  in  pain  within  our  own  bowels,  and  to  feel  the  throes  and 
strugglings  of  a  travailing  woman  ^,  ready  to  bring  forth  her 
own  confusion — a  Benoni,  or  an  Ichabod,  a  son  of  sorrow 
and  of  shame,  to  this  hitherto  so  peaceable  and  flourishing 
a  kingdom. 

All  that  we  can  comfort  ourselves  with  in  these  pangs  and 
qualms  of  distemper  is,  that  there  are  some  Jacobs  ^  amongst 
us,  who,  instead  of  supplanting  their  brethren,  will  wrestle 
and  have  power  with  God.  The  people  have  often  peti- 
tioned, sometimes  his  sacred  Majesty,  sometimes  this  Ho- 
nourable House,  which  are  his  great  council ;  many  overtures 
and  endeavours  of  accommodation  have  been  tendered ;  and 
yet  we  ^*  cry  out  in  our  pangs,  and  have,  as  it  were,  brought 
forth  wind ;  neither  have  we  wrought  any  deliverance  in  the 
earth  ^." 

I  have  here  therefore  presented  a  new  petition,  dictated 
and  drawn  up  to  our  hands  by  God's  own  Spirit,  unto  which, 
both  kings  and  parliament,  peers,  and  prophets,  and  people, 
must  all  subscribe,  and  offer  it  with  prostrate  and  penitent 
hearts  unto  him  who  '^  stands  in  the  congregation  of  the 
eighty,  and  judgeth  amongst  the  gods  *,""  that  he  would  take 
away  all  our  iniquity,  and  receive  us  into  favour  again,  and 
accept  of  a  covenant  of  new  obedience. 

And  this  petition  God  is  pleased  to  anticipate  with  an  an- 
swer of  grace,  in  the  consequent  parts  of  the  chapter  whence 
the  text  is  taken ;  and  that  particularly  to  every  branch  of 
the  petition.      He  will  take  away  iniquity.      His  anger  shall 

k  Hosea  xiii.  13.        e  Gen.  zzxH.  24.  Hosea  xii.  3,  4.         <l  Isai.  xxvi.  17,  18. 
*  Psalm  Izizii.  1. 


DEDICATION.  169 

not  puoish ;  his  love  shall  heal  our  back-slidings;  the  great- 
ness of  our  sins  shall  not  hinder  the  freeness  of  this  grace. 
He  will  do  us  good,  and  give  us  life,  by  the  dew  of  his  grace 
reviving  us ;  and  glory,  clothing  us,  like  the  lily  of  the  field, 
with  the  beauty  of  holiness ;  and  stability,  fixing  us  by  his 
grace,  as  the  cedars  of  Lebanon  are  fastened  upon  their 
roots ;  and  growth  or  enlargement,  as  the  branches  spread 
forth  themselves ;  and  continual  vigour  and  plenty,  as 
the  olive-tree,  which  is  always  green  and  fruitful ;  and 
glorioos  comforts,  by  the  sweet  savour'  of  the  knowledge  of 
Crod,  which,  like  the  spice-trees  of  Lebanon,  shall  diffuse  a 
spiritual  perfume  upon  the  names  and  into  the  consciences 
o(  penitent  converts. 

He  will  present  us  with  the  blessings  of  safety,  as  well  as 
of  sanctity  and  comfort  ;  we  shall  under  his  shadow  find 
shelter  and  protection  from  all  our  fears.  Though  like  com 
we  be  harrowed  under  the  clods,  though  like  a  lopped  vine 
we  seem  naked  and  reduced  to  lowness,  though  like 
crashed  grapes  we  lie  under  heavy  pressure ;  yet  he  will 
receive,  and  enlarge,  and  comfort  us  again  ;  and  when  we 
are,  in  our  own  eyes,  as  fatherless  children,  he  will  set  his 
ey^  upon  as  as  a  tutor  and  guardian  ;  he  will  hear,  and  ob- 
serve, and  answer,  and  pity  us,  enabling  us  to  make  good 
ou"  covenant  by  his  grace,  and  causing  the  fruits  of  his 
loving  kindness  to  be  found  upon  us.  Thus  God  is  pleased 
to  borrow  the  various  perfections  of  other  things,  to  adum- 
brate the  united  and  cumulated  mercies,  which  he  promiseth 
onto  a  converting  and  petitioning  people. 

Yoa  have  the  petition  sent  you  from  God,  and  his  answer, 
preventing  you,  in  all  the  members  of  it,  with  the  blessings  of 
goodness.  I  have  nothing  else  to  do,  but  to  beg  of  you,  and 
of  all  this  great  people  whom  you  represent,  the  subscription 
of  your  hearts  and  lives  unto  this  petition :  and  to  beg  of 
God,  that  he  would  graciously  incline  the  hearts  of  this 
whole  kingdom  rather  to  wrestle  with  him  for  a  blessing, 
than  to  struggle  and  conflict  amongst  themselves  for  a  curse. 
With  which  prayer  I  humbly  conclude,  commending  your 
persons  and  your  weighty  affairs  to  his  grace ;  and  rest 
Your  most  humble  servant  in  Christ, 

Ed.  Reynolds. 

From  my  Study  in  Brannston, 
Aupui  tkt  Sthf  1642. 

•  'J  Cor.  it.  U. 


TO  THE  READER* 


Christian  Reader^  understanding  that  my  sermon,  which 
was  preached  three  years  since  before  the  Honourable  House 
of  Commons,  on  the  day  of  their  solemn  humiliation,  was  to 
be  reprinted  ;  I  thought  fit  to  peruse,  transcribe,  and  enlarpr^ 
six  other  sermons,  in  which  I  had,  at  mine  own  charge,  in 
the  country,  on  the  ensuing  fast  days,  briefly  explained  and 
appHed  Uiat  whole  chapter  (a  portion  only  whereof  was  in 
the  first  handled),  and  to  send  them  forth,  together  with  it, 
unto  the  public ;  which  I  was  the  rather  induced  to  do  for 
these  two  reasons : — 1st  Because  it  hath  pleased  Ood,  in  his 
righteous  and  holy  providence,  to  make  me,  by  a  long  in- 
firmity, unserviceable  to  his  church  in  the  principal  work  of 
the  ministry — the  preaching  of  the  gospel,  which  is  no  small 
grief  unto  me :  so  that  there  remained  no  other  means 
whereby  my  life  might,  in  regard  of  my  function,  be  useful 
to  the  church,  and  comfortable  to  myself,  than  by  inverting 
the  words  of  the  psalmist,  and  as  he  made  "  his  tongue 
the  pen  of  a  ready  writer  *,"  so  to  make  my  pen  the  tongue 
of  an  unready  speaJcer.  2d.  I  considered  the  seasonableness 
and  suitableness  of  these  meditations  unto  the  condition  of 
the  sad  and  disconsolate  times  wherein  we  live,  very  like 
those  which  our  prophet  threatened  the  ten  tribes  withal 
throughout  this  whole  prophecy,  unto  which  this  last  chap- 
ter is  a  kind  of  use  and  a  most  solemn  exhortation,  pressing 
upon  all  wise  and  prudent  men  such  duties  of  humiliation 
and  repentance  as  might  turn  threats  into  promises,  and  re- 
cover again  the  mercies,  which  by  their  sins  they  had  for- 
feited and  forsaken.  Which  being  restored  unto  them  ac- 
cording to  their  petition,  they  are  here  likewise  further  in- 
structed in  which  manner  to  return  unto  God  the  praises 
due  to  his  great  name.  And  these  two  duties  of  humiliation 
and  thanksgiving  are   the   most  solemn  duties   which,   in 

*  This  addicts  U  omitted  in  the  Folio  edition. 
•Pialinzlv.  1. 


172  ;ro  the  header. 

these  times  of  judgements  and  mercies,  so  Tariously  inter- 
woven together,  the  Lord  doth  so  frequently  call  us  unto. 

Places  of  Scripture  I  have,  for  brevity  sake,  for  the  most 
part,  only  quoted  and  referred  thereunto,  without  transcribing 
all  the  words ;  and  have  usually  put  many  parallel  places  to- 
gether, because  by  that  means  they  do  not  only  strengthen 
the  doctrine  whereunto  they  belong,  but  mutually  give  light 
unto  one  another. 

The  Lord  make  us  all  in  this  our  day  so  wise  and  prudent 
as  to  understand  the  righteous  ways  of  our  God  towards  us  ; 
that  we  may  not  stumble  at  them,  but  walk  in  them,  and  be 
taught  by  them  '*  to  wait  upon  him  in  the  way  of  his  judge- 
ments%"  and  to  fix  the  desires  of  our  soul  upon  his  name,  as 
our  great  refuge,  and  upon  his  righteousness,  as  our  great 
business ;  till  he  shall  be  pleased,  by  the  dew  of  his  grace,  to 
revive  us  as  the  corn,  to  make  us  grow  as  the  vine,  and  to 
let  the  scent  of  all  his  ordinances  be  over  all  our  land,  as  the 
smell  and  as  the  wine  of  Lebanon. 

It  will  be  an  abundant  return  unto  my  poor  and  weak  en- 
deavours, if  I  may  have  that  room  in  thy  prayers  which  the 
apostle  Paul  desired  to  have  in  the  prayers  of  the  Ephe- 
siaus  ^  '*  that  utterance  may  be  given  unto  me  that  I  may 
open  my  mouth  boldly  to  preach  the  mystery  of  the  gospel." 

The  Lord  sanctify  all  the  ways  of  his  providence  towards 
us,  that  when  we  are*"  chastened  we  may  be  taught;  and 
may  be  greater  gainers  by  the  voice  ^  of  his  rod,  than  we  are 
sufferers  by  the  stripes. 

•  Isai.  zxvi.  8,  9.  b  Ephes.  ?i.  19.  c  Psalm  zciv.  12.  d  Micah  y'i.  9. 


SEVEN  SERMONS 


OM   THE 


FOURTEENTH  CHAPTER  OF  HOSEA 


FIRST   SERMON* 


HOSEA  XIV.  1,  2. 

O  Israel,  rtturn  unto  the  Lord  thy  God:  for  thou  hastfalten  hy 
thine  iniquity.  Take  with  you  words^  and  turn  to  the  Lord : 
ioy  unto  him.  Take  away  all  iniquity ^  and  receive  us  graci- 
ously (or  give  good);  so  will  we  render  the  calves  of  our  lips. 

Sect.  1.  The  blessing  of  Ephraim  was  according  to  his 
name,  '  fhiitfblness*.'  The  fniilfuhiess  of  the  earth,  a  bough 
by  a  well,  and  the  fruitfulness  of  the  womb  and  of  the 
breasts  ^  Contrary  unto  which  two  blessings,  we  find  in 
our  prophet  two  judgements  threatened  against  him  for  his 
siosS  ''Though  he  be  fruitful  amongst  his  brethren,  an 
east  wind  shall  come,  the  wind  of  the  Lord  shall  come  up 
from  the  wilderness,  and  his  spring  shall  become  dry,  and 
his  fountain  shall  be  dried  up  ;  he  shall  spoil  the  treasure  of 
all  pleasant  vessels.  Samaria  shall  become  desolate ;  for  she 
hath  rebelled  against  her  God :  they  shall  fall  by  the  sword  ; 
their  infants  shall  be  dashed  in  pieces,  and  their  women  with 
child  shall  be  ripped  up^''  And  throughout  the  whole  pro* 
phecy  "^^  if  you  read  and  observe  it,  you  will  find  the  judge- 
ments of  God  against  Ephraim  to  be  expressed  by  weeds, 
emptiness,  barrenness,  dryness  of  roots,  of  fruits,  of  branches, 
of  springs,  and  by  a  curse  upon  their  children  * ;  as,  on  the 
other  side,  the  blessings,  here  in  this  chapter  renewed  unto 
Ephraim  repenting,  are  all  expressed  by  metaphors  of '  fruit- 
ftdnessV 

From  these  two  woful  judgements,  against  the  fruitfulness 

•  Gen.  ill.  52.  <l  Gen.  zlix.  22,  25.  Deut.  zxziii.  13,  17.  «  Hm. 

xiii.  15,  16.         d  Hoi.  viii.  7.  ix.  2,  fi,  16.  x.  1,  8.  xi.  fi.         •  Um.  ii.  II,  H. 
'  Hm.  i.  5,  6,  7.  •   Kolio-edition,  p.   491. 


174  SEVEN    SERMONS    ON    THE  [Seim.  I. 

of  their  springs,  and  the  fruitfulnesB  of  tbeir  wombs,  by  the 
desolations  of  a  bloody  sword,  our  prophet  taketh  occasion 
once  more  for  all,  to  awaken  and  drive  them  to  a  timely  re- 
pentance, that  so  they  may  recover  the  blessing  of  their 
name; — Ephraim  may  be  Ephraim  again,  a  plentiful,  a 
fruitful,  a  flourishing  people.  That  when  God*s  judgements 
are  in  the  earth  ^  they  would  then  at  least  '  set  themselves 
to  learn  righteousness/  that  they  may  ^  wash  their  feet  in 
the  blood  of  the  wicked/ 

Of  all  nations  under  Heaven,  this  land  of  ours  hath  had 
the  blessing  of  Ephraim  upon  it, — fruitfulness  of  the  earth, 
abundance  of  plenty ;  fruitfulness  of  the  womb,  abundance 
of  people.  But  our  misery  is,  that  the  abundance  of  oi>^ 
sins  hath  mightily  outvied  the  abundance  both  of  our  plenty 
and  of  our  people  :  sins  too  parallel  to  those  of  Ephraim,  if 
you  will  but  read  this  prophet,  and  compare  the  behaviours 
of  this  nation  with  him.  And  this  parity  of  sins  hath,  no 
doubt,  called  upon  God  for  a  parity  of  judgements.  It  is 
but  a  very  little  while,  since  the  Lord  seemed  to  call  for  a 
north  wind,  as  he  doth  here  for  an  east  wind ;  t^o  armi^ 
there  met,  ready  to  look  one  another  in  the  face.  B^  ,l\if 
heart  turned,  bis  repentings  were  kindled,  hie  would  not  giv;^ 
up  Ephiraim  then. .  He  seems  once  more  to  be  ^rawing  qf  a 
sword,  and  having  in  vain  *  hewed  us  by  his  prophet;s„'  aa  hj^ 
complains,  Hos.  vi.  6,  to  try  whether  hewing  us  by  his 
judgements  will  work  upon  us.  So  that  now,  though  I  musit 
read  my  text,  "  O  Israel,*  yet  I  must  apply  it,  "  O  Englai^ 
return  unto  the  Lord  thy  God,  for  thou  hast  fallen  by  thioe 
iniquity.    Take  with  you  words,''  8cc. 

The  whole  context  containeth  two  general  parts :  an  inyi* 
tation  unto  repentance,  verse  L  And  an  institution  how  to 
perCorm  it,  in  the  two  verses  following. 

Sect.  2.  Before  we  come  to  the  particulars  of  the  iiivitai- 
tion,  let  us  first  briefly  observe*  That,  in  the  midst  of  judge- 


f  Isai.  zxvi.  9.  Uap^Steyfid  ri  rois  d\Xois  yb^ttrBai,  fya  iXXoi  SpSprn 
Xorra  B  Bm  trtfcrx«>  ^Miuvoi  fiO^riout  yttwnm.  PUto  apad  AuL  Gelk'  k  6. 
c.  14.  edit.  Oisel.  p.  388.  Famosos  latrones,  in  his  locis,  ubi  g^rassati  sunt,  fv/^ 
tigesdot  oompluribus  placutt,  ut  et  conspectu  deterreantur  alii  ab  iisdem  facinori- 
but,  ff.  de  pcenis  1. 28.  sect,  famoaos.  Ec  in  bnitts  et  in  rebus  inanimatis  obser- 
vma  ?indicta.  Vid.  Pet.  Et.  Deer.  1.  2.  Tit.  U.—Zepp.  de  leg.  1.  1.  c.  llw— 
Piuf.  de  fort,  Ro.— Psalm  lii.  6.  Luke  xvti.  32.  Acts  v.  11.  Luke  zili.  I,  7.  Jer. 
ill.  8.  Dan.  iii.  18, 21.  Numb.  xvi.  38,  40. 


Yen.  1,2.]    FOUETEKWTH    CHAPTER    OF    HOSEA.  175 

menta  propo0e<)  against  sinnent  that  are  obstinate,  God  doth 
reserre  and  proclaim  mercy  unto  sinners  that  are  penitent. 
When  a  consumption  is  decreed,  yet  a  remnant  is  resenred 
to  retom<.  The  Lord  will  keep  his  vineyard,  when  he  will 
bom  np  the  thorns  and  the  briers  together^.  When  a  day 
of  fierce  anger  is  determined,  the  meek  of  the  earth  are  called 
apon  to  seek  the  Lord  K  When  the  Lord  is  coming  ont  of 
Us  place  to  punish  the  inhabitants  of  the  earth  for  their 
miqoity,  he  calls  upon  his  people  to  hide  themselves  in  their 
chambers,  until  the  indignation  be  overpast^.  The  angel 
which  was  sent  to  destroy  Sodom,  had  withal  a  commission 
to  deliver  Lot^  Gk>d  made  full  provision  for  those  who 
mourned  for  public  abominations,  before  he  gave  order  to 
destroy  the  rest*".  Men  in  their  wrath  will,  many  times, 
rather  strike  a  friend  than  spare  a  foe :  but  God*s  proceed- 
ings are  without  disorder ;  he  will  rather  spare  his  foes  than 
strike  his  servants,  as  he  showed  himself  willing  to  have 
done  in  the  case  of  Sodom  ".  Moses  stood  in  the  gap,  and 
diverted  judgements  from  Israel*.  Yea,  God  seeks  for 
snch^,  and  complains  when  they  cannot  be  found  \  And  if 
be  deliver  others  for  them,  certainly  he  will  not  destroy  them 
for  others.  However  it  go  with  the  world  and  with  wicked 
men,  it  shall  go  well  with  the  righteous ;  there  shall  be  a 
sanctuary  for  them,  when  others  stumble ;  and  they  shall 
pass  through  the  fire,  when  others  are  consumed  by  it  % 

Reasons  hereof  are, — Grod's  justice:  He  will  not  punish  the 
righteous  with  the  wicked  :  he  will  have  it  appear,  that  there 
is  a  difference  between  him  that  serveth  God,  and  him  that 
serveth  him  not  *.  God's  love  unto  his  people :  He  hath  a 
book  of  remembrance  written  before  him,  for  them  that  fear 
him,  and  think  upon  his  name :  **  And  they  shall  be  mine, 
nith  the  Lord  of  hosts,  in  that  day  when  I  make  up  my 
jewds,  and  I  will  spare  them  as  a  man  spareth  his  own  son 
that  serveth  him '/'  Here  is  a  climax  and  gradation  of  argu- 
ments drawn  from  love.  In  a  great  fire,  and  devouring  trou- 
ble (such  as  is  threatened  Mai.  iv.  1),  'property^  alone  is  a 

t  IttL  X.  82, 2S.  k  Int.  xzvii.  3,  4.  i  Zeph.  ii.  3.  ^  bal. 

xxvi.  20,  21.  1  Gen.  six.  15.  >"  Ezek.  ix.  4,  6.         o  Gen.  xviii.  26. 

•  Pkalm  ciz.  23.        P  Ezek.  xxii.  30.        ^  Ezek.  xiii.  5.  r  lui.  iii.  10,  1 1. 

▼in.  14, 15, 16.  Zech.  xiii.  8,  9.  •  Gen.  xviii.  23.  Mai.  Hi.  Id.  «  Mai. 

iii.  16,  17. 


176  SKVEN    SERMONS   ON    THE  [Senn.  1. 

ground  of  care ;  a  man  would  willingly  save  and  secure  that 
which  is  his  own,  and  of  any  use  unto  him ;  but  if  you  add 
unto  this^  *  preciousness/  that  increaseth  the  care.  A  man 
will  make  hard  shift  to  deliver  a  rich  cabinet  of  jewels, 
though  all  his  ordinary  goods  and  utensils  should  perish. 
But  of  all  jewels,  those  which  come  out  of  the  body,  are 
much  more  precious  than  those  which  only  adorn  it.  Who 
would  not  snatch  rather  his  child,  than  his  casket  or  purse, 
out  of  a  flame  ?  relation  works  not  only  upon  the  aifection, 
but  upon  the  bowels'".  And  lastly,  the  same  excellency 
that  the  word  *  jewel'  doth  add  unto  the  word  'mine/  the 
same  excellency  doth  '  service '  add  unto  the  word  '  son.** 
A  man  hath  much  conflict  in  himself  to  take  off  his  heart 
from  an  undutiful  son.  Never  a  worse  son  than  Absalom ; 
and  yet  how  doth  David  give  a  charge  to  the  commanders 
to  have  him  spared  !  how  inquisitive  after  his  safety  !  how 
passionately  and  unseasonably  mournful  upon  the  news  of  his 
death  !  But  if  any  child  be  more  a  jewel  than  another,  cer- 
tainly it  is  a  dutiful  child,  who  hath  not  only  an  interest  in 
our  love  by  nature,  but  by  obedience.  All  these  grounds  of 
care  and  protection  for  God's  people  in  trouble  are  here  ex- 
pressed, 'property,'  they  are  'mine;'  '  preciousness,'  they 
are  'jewels  ;"*  treasures,  ornaments  unto  me  ;  'relation,'  they 
are  'sons;'  'usefulness,'  they  are  sons  that  'serve;'  none 
could  look  on  a  thing  so  many  ways  lovely  with  the  same 
eye,  as  upon  a  professed  and  provoking  enemy. 

Lastly,  God's  name  and  glory  :  He  hath  spared  his  people, 
even  in  the  midst  of  their  provocations,  for  his  name's  sake  ^ 
How  much  more  when  they  repent  and  seek  his  face !  He 
will  never  let  it  be  said,  that  any  "  seek  the  Lord  in  vain '." 

Sect.  3.  But  it  may  be  objected.  Doth  not  Solomon  say, 
that  "  All  things  happen  alike  unto  all  ?"  and  that  "  no  man 
can  know  love  or  hatred  by  that  which  is  before  him*?" 
And  is  it  not  certain  and  common,  that,  in  public  desola- 
tions, good  as  well  as  bad  do  perish  ?  Doth  not  the  sword 
devour  as  well  one  as  another  ? 

It  is  true,  God  doth  not  always  difference  his  servants 
from  wicked  men  by  temporal  deliverances  :  troubles  com- 

«  Jer.  xxxt.  20.  y  Deut.  xxxiii.  26, 27.  Josh.  vii.  9.  «  Isai.  xW.  Id. 

»  Eccles,  ix.  1,  2. 


VcfB.  1,2.]     FOCJRTEEKTH  CHAPTER  OF  HOSCA.  177 


monlj  ftnd  promiscoously  involve  all  sorts.     But  there  are 
these  two  things  considerable  in  it : 

First,  That  many  times  the  good  suffer  with  the  bad,  be- 
cause they  are  together  corrupted  with  them ;  and  when  they 
join  in  the  common  provocations,  no  wonder  if  they  suflfer 
io  the  '  common  judgements  V  Nay,  the  sins  of  Qod's  peo- 
ple do  (especially  in  this  case)  more  provoke  him  unto  out- 
ward judgements,  than  the  sins  of  his  professed  enemies; 
becaose  they  expose  his  name  to  the  more  contempt  ^,  and 
are  committed  against  the  greater  love  ** :  and  he  hath  future 
judgement  for  the  wicked,  and  therefore  usually  beginnetb 
here  at  his  own  sanctuary  *. 

Secondly,  When  good  men,  who  have  preserved  themselves 
from  public  sins,  do  yet  fall  by  public  judgements,  yet  there 
is  a  great  difference  in  this  seeming  equality  ;  the  same  af- 
fliction having,  like  the  pillar  that  went  before  Israel,  a  light 
side  towards  God's  people,  and  a  dark  side  towards  the 
Egyptians ;  Ood  usually  recompensing  the  outward  evils  of 
his  people  with  more  plentiful  evidences  of  inward  and  spi- 
ritnal  joy.  A  good  man  may  be  in  great  darkness,  as  well 
as  a  wicked  man  ;  but  in  that  case  he  hath  the  name  of  God 
to  stay  himself  upon,  which  no  wicked  man  in  the  world 
hath  '•  The  metal  and  dross  go  both  into  the  fire  together ; 
but  the  dross  is  consumed,  the  metal  refined  :-hbo  is  it  with 
godly  and  wicked  men,  in  their  sufferings*. 

This  reproveth  the  folly  of  those,  who,  in  time  of  trouble, 
rely  upon  vain  things  which  cannot  help  them,  and  continue 
their  sins  stilL  For  judgements  make  no  difference  of  any 
but  penitent  and  impenitent.  Sickness  doth  not  compliment 
with  an  honourable  person,  but  useth  him  as  coarsely  as  the 
base.  Death  knocks  as  well  at  a  princess  palace  as  a  poor 
man's  cottage.  Wise  men  die  as  well  as  fools.  Yet  poison 
usually  works  more  violently  when  tempered  with  wine, 
than  with  some  duller  and  baser  material.  In  times  of 
trouble,  usually,  the  greater  the  persons,  the  closer  the 
judgements.  When  Jerusalem  was  taken,  the  nobles  were 
slain;  but  the  poor  of  the  land  had  vineyards  and  fields 
given  them  ^. 

^  Rev.  xviii.  4.  «  2  Sam.  xii.  14.         <l  Amot  iii.  2.  •  Ezck.  ix.  6. 

I  Pet.  iv.  17.  f  Uai.  I.  10.  i  Zach.  xiii.  9.  Kcclcs.  viii.  12,  W 

^  Jer.  zzzix.6, 10. 

VOL.  111.  N 


178 


SEVEN    SERMONS   ON    THE 


[Senn.  T. 


Therefore,  in  troubles,  we  should  be  more  humbled  for  our 
sins  than  our  sufferings  ;  because  sin  is  the  sting  of  suffering. 
That  mercies  should  not  win  us ;  that  judgement  should  not 
awaken  us;  that  the  rod  should  speak,  and  we  not  hear^; 
that  the  fire  should  burn,  and  we  not  feel  ^ ;  that  desolation 
should  be  threatened^  and  we  not  instructed  ^ ;  that  the 
hand  of  God  should  be  lifted  up,  and  we  not  see  if^;  that 
darkness  should  be  upon  us,  and  we  not  give  glory  to  God  °: 
— this  is  that  should  most  deject  us,  that  in  mercies  we  have 
been  wanton,  and,  in  judgements,  senseless.  Get  repentance 
by  an  affliction,  and  then  you  may  look  on  it  as  traffic,  and 
not  as  a  trouble  ;  like  a  merchant's  voyage,  which  hath  pain 
in  the  way,  but  treasure  in  the  end.  No  afflictions  can  hurt 
him  that  is  penitent.  If  thou  escape,  they  will  make  thee 
the  more  thankful ;  if  not,  they  will  bring  thee  the  nearer 
and  the  sooner  unto  God. 

The  way  to  be  safe  in  times  of  trouble,  is  to  get  the  blood 
of  the  Lamb  upon  our  doors.  All  troubles  have  their  com- 
mission and  instructions  from  God,  what  to  do,  whither  tcy 
go,  whom  to  touch,  whom  to  pass  over.  Be  gold;  and 
tiiough  the  fire  come  upon  you,  you  shall  keep  pure  nature 
and  purity  still.  **  Godliness,"  saith  the  apostle,  "  hath  the 
promises  of  this  life : "  and  amongst  those,  one  special  one 
is,  that "  we  shall  not  be  tempted  above  what  we  are  able  V^ 
Neither  are  there  indeed  any  distresses,  against  which  there 
is  not  a  refuge  and  escape  for  penitent  sinners  unto  some 
promise  or  other.  Against  captivity: — When  they  be  in  the 
land  of  their  enemies,  *'I  will  not  cast  them  away,  nor  abhor 
them  ^7*  Against  famine  and  pestilence  : — **  If  I  shut  np 
Heaven,  that  there  be  no  rain,  or  if  I  command  the  locusts  to 
devou?  the  land,  or  if  I  send  pestilence  among  my  people ;  if 
my  people^  which  are  called  by  my  name,  shall  humble  thenw 
selves,  and  pray,  and  seek  my  fece,  and  turn  from  their 
wicked  ways ; — then  will  I  hear  from  heaven,  and  will  foi^ 
give  their  sin,  and  will  heal  their  land  "*.*'  Against  sickness : — 
The  Lord  will  strengthen  him  upon  the  bed  of  languishing^ 
and  ''make  all  his  bed  in  his  sickness ^'^  Against  po* 
verty : — "When  the  poor  and  needy  seek  water,  and  there  ift 


*  Mic  Ti.  9. 
>  Jer.  xiii.  6. 
viul3,  U. 


k  Isti.  zlii.  25. 
o  1  Cor.  xii.  13. 
r  Psalm  xli.  3. 


1  Jer.  vi.  8. 
P  Lev.  xzvi.  4. 


«  Itai.  xzvi.  II, 
q  2Cfareo. 


Vas.1,2.]     FOURTEENTH  CHAPTKR  OF  IIOSCA.         179 


none,  I  the  Lord  will  hear  them  S^  8cc.  Against  want  of 
friends: — ^^  When  my  father  and  mother  forsake  me,  then  the 
Lord  will  take  me  up  *."  Against  oppression  and  imprison- 
ment: — ''He  ezecuteth  judgement  for  the  oppressed,  be 
looseth  the  prisoners'.^  Against  whatsoever  plague  or 
trooble*: — He  is  the  God  of  all  consolation  :  how  disconso- 
late soever  a  man's  condition  is  in  any  kind,  there  cannot 
but,  within  the  compass  of  all  consolation,  be  some  one  or 
other  remedy  at  hand,  to  comfort  and  relieve  him  : — and  so 
mocby  by  the  way,  of  the  invitation  in  general. 

In  the  invitation,  we  have  the  matter  of  it,  and  the  motives 
to  it  The  matter  is  conversion;  without  that,  the  hand 
which  18  lifted  up  in  threatening  %  will  fall  down  in  punish- 
ing :  and  where  that  is,  God  hath  a  book  of  remembrance 
for  his  jewels,  when  his  wrath  burneth  as  an  oven  against 
the  stubble  \ 

Skct.  4.  But  this  conversion  then  must  have  two  condi- 
tions in  it : — First,  It  must  be  '  Ad  Dominum,*  to  the  Lord ; 
not  merely  philosophical,  to  some  low  and  general  dictates 
of  reason,  such  as  Aristotle,  or  Plato,  or  Epictetus,  or  Plu- 
tarchf  or  the  like  heathen  moralists,  could  furnish  us  withal, 
without  self-denial,  lowliness  of  Spirit,  or  faith  in  Christ '. 

Nor  merely  political,  to  credit,  or  profit,  or  secular  ends, 
**  propter  fiunam,  non  propter  conscientiam  V  &s  the  orator 
speaks ;  or  as  our  prophet  hath  it,  '^  for  corn  and  for  wine  ^'* 
As  good  be  an  empty  vine,  as  bring  forth  fruit  only  to  our- 
selves ^ 

But  it  must  be  spiritual  unto  the  Lord.  ''  If  thou  wilt  re- 
turn, O  Israel,  saith  the  Lord,  return  unto  me  ^"  And  not 
only  *Ad  Dominum,'  to  the  Lord;  for  that  may  be  done 
fidsely  %  and  flatteringly,  with  a  halting  and  divided  heart. 
By  the  force  of  semi-persuasions,  like  that  of  Agrippa  ^  and 

•  Ini.  xU.  17.  Psalm  Ixviii.  10.  •  Psalm  xxvii.  10.  Ixxii.  12.        « Psalm 

od¥i.  7.  >  1  Kings  Tiii.  37, 38, 39.         «  Isai.  xxvi.  18.         7  Mai.  iii.  16. 

*  RooLX.  3.  Hcb.  xi.  6.  Ni*n  sant  bona,  qus  non  de  radicc  bona  proocdunt. 
Ea  ipn  opera,  <|n*  dicuntur  ante  fidem,  quamvis  ?ideantur  hominibus,  '  laoda- 
kifia,'  inmnia  sunt,  ut  magna  vires  et  cursus  celcrrimus  pneter  Tiam.  Aug. 
Eavr.  ia  I^alm  31.  Vide  de  Spirit,  et  Lite.  c.  io,  21.  26.  Contra  duaa  Eptst.  Fe- 
lls'1*  3.C.  7.  ep.  106.  de  6de  et  operibuit,  c.  14.  contra  Julian.  1.  4.  c  3.  *  Nl- 
Ii3  ad  otfencatioacm,  omnia  ad  conscientiam  refcrt.  Plin,  1.  1 .  ep.  22. 5.  Nihil 
opinionis  cmsa,  omnia  conKientiae  factam.     Stntc,  de  Vita  Bcaia,  c.  20.  3. 

*  H«.  w.  16.  «  Hos.  X.  1.  *  Jer.  iv.  8.  •  Jcr.  iii..lO. 
'  Aoa  xx?i.  23. 

N  2 


180  SEVEN    SERMONS    ON    THE  [Semt.  I. 

Orpah  9,  complimenting  with  God,  and  then  forsaking  him* 
By  the  force  of  compulsory  impressions,  like  that  of  Pha^ 
raoh  ^  and  Israel  *  in  the  wilderness.  Promises  on  the  rack  ^, 
and  pride  when  there  was  respite  again  ;  thawing  in  the  smfi, 
and  freezing  in  the  shade ;  meltincr  in  the  furnace,  and  out  of 
it  returning  unto  hardness  again, — like  tlie  prophet's  cake, 
burnt  on  the  one  side,  and  dough  on  the  other.  But  it 
must  be. 

Secondly,  ^  Usque  ad  Dominum;^  so  much  the  original 
word  importeth.  A  full,  thorough,  constant,  continued 
conversion  ^  with  a  whole,  a  fixed,  a  rooted,  a  united,  an 
established  heart,  yielding  up  the  whole  conscience  and  con- 
versation to  be  ruled  by  God's  will  in  all  things. 

Sect.  6.  The  motives  to  this  duty  are  two:  First,  His 
mercy"*,  he  is  yet  thy  God;  no  such  argument  for  our  turn- 
ing unto  God  as  his  turning  unto  us.  Adam  looks  on  him 
as  a  judge,  and  hides  ;  the  prodigal  looks  on  him  as  a  Fa- 
ther, and  returns.  As  the  beam  of  the  sun,  shining  on  fire, 
doth  discourage  the  burning  of  that;  so  the  shining  of 
God's  mercies  on  us,  should  dishearten  and  extinguish  lust 
in  us.  This  is  the  use  we  should  make  of  mercy.  Say  not, 
*'  He  is  my  God ;  therefore  I  may  presume  upon  him ;  but 
he  is  mine,  therefore  I  must  return  unto  him.  Because  he 
is  God,  I  will  be  afitiid  to  provoke  him ;  and  because  he  is 
mine,  I  will  be  afraid  to  forfeit  him.  He  is  so  great,  I  must 
not  dare  to  offend  him ;  he  is  so  precious,  I  must  not  ven- 
ture to  lose  him." — His  mercy  is  a  holy  mercy,  which  knows 
to  pardon  sin,  but  not  to  protect  it.  It  is  a  sanctuary  for 
the  penitent,  not  for  the  presumptuous. 

Secondly,  His  judgement,  and  that  expressed  rather  as 
our  act  than  his,  "  Thou  hast  fallen  by  thine  iniquity  J*  If 
mercies^  do  not  work  upon  love,  let  judgements  work  upon 

C  Ruth  i.  14.  h  Exodus  vUi.  8.  ix.  27, 34.  i  Psalm  Ixxviii.  34,  37. 

^  Semisaucimm  hac  atque  hac  rersare  voluntatem.  j4ug.  Confess.  1.  8.  c.  8^— 
Plerique  ipsius  pcenitentis  pcenitentiam  agunt.  Amhros,  de  Poen.  1.  2.  c.  9w— 
*£rd(XAnAoi  M  roii  ifutpn/lfuun  furdi^otai.  Clem,  Mex.  1.  2.  Strom.  13. — Irrifor  cs% 
non  pcenilens,  qui  adhuc  agit  quod  pcenitet,  &c.  Jsidor.  de  Summo  Bono. — Ma|^ 
nam  rem  puta,  unum  hominem  agere:  prater  sapientem,  nemo  unum  agit^ 
csteri  multiformes  sunt.  JSen.  cp.  120 — Ambros,  Offic.  I.  2.  c.  22.  1  Jod 

ii.  12.  Acts  xi.23.  Psalm  ivii.  7.  Ephes.  iii.  27.  Psalm  Ixxxvi.  11.  Heb.  zui.9. 
n  Joel  ii.  12, 13.  Isai.  Iv.  6,  7.  Jer.  xxxi.  18.  Hos.  iii.  5.  Psalm  cxxx.  4,  Ads 
ii.  38.  Matth.  iii.  2.  Isai.  Ixiv.  9.  »  Qui  bencficiis  non  intelligitur,  vel  plagn 

intelligatur.  Cypr,  in  Demetr. 


VcTi,  1,  f,]     FOURTEENTH  CHAPTER  OF  HO0EA.  IJ5II 

fear  *•  Extremities  are  a  warrant  unto  importunities.  Even 
beathen-marinefB  P  in  a  Htorm  will  cry  mightily  upon  God. 
When  there  is  a  deluge  coming,  is  it  not  time  for  Noah  to 
fear,  and  to  prepare  an  ark  •»?  What  meanest  thou,  O  thou 
sleeper,  to  lose  the  season  and  benefit  of  GodV  visitations''? 
When  there  is  a  tempest  orer  the  ship,  heavy  distresses  and 
distractions  both  at  home  and  abroad,  to  be  so  secure  in  thy 
wonted  impenitency,  as  if  thou  hadst  had  no  sins  to  procure 
these  judgements,  or  no  sense  to  feel  them?  as  if  there  were 
agreements*,  and  sealed  covenants  between  thee  and  (he 
sword  that  it  should  not  touch  thee?  If  thou  be  falling,  is 
it  not  high'  time  to  consider  thy  ways  ?  to  search  and  to 
judge  thyself?  to  have  thine  eyes  like  the  windows  of  Solo- 
mon's temple,  broad  inwards  S  to  find  out  thine  own  provo- 
cations ;  and  as  David  speaks  %  to  keep  thyself  from  thine 
own  iniquity  ? 

Thus  when,  in  one  and  the  same  time,  mercies  and  judge- 
ments are  intermixed,  then  is  the  most  solemn  season  to  call 
upon  men  for  repentance.  If  we  felt  nothing  but  fears', 
they  might  make  us  despair ;  if  nothing  but  mercies,  they 
would  make  us  secure.  If  the  whole  year  were  summer,  the 
•ap  of  the  earth  would  be  exhausted ;  if  the  whole  were  win- 
ter, it  would  be  quite  buried.  The  hammer  breaks  metal, 
and  the  fire  melts  it ;  and  then  you  may  cast  it  into  any 
shape.  Judgements  break,  mercies  melt;  and  then,  if  ever, 
the  sool  is  fit  to  be  cast  into  God's  mould.  There  is  no 
igure  in  all  the  prophets  more  usual  than  this,  to  interweave 
nercies  and  judgements,  like  those  elegancies  which  rhetori- 
cians  call  jj^JfMppa  ^,  to  allure  and  to  bring  into  a  wilderness  \ 
And  this  of  all  other  is  the  ijftf^a  Kplctiiog^  as  physicians  call 

«  Diot  animum  ad  loqticndum  libere  uliimae  roiseriac,  Liv,  1.  29.  P  Inop<( 

Scnatos  aaxilii  hamani,  ad  Deos  populuui  et  vota  vertit :  jussi  cum  conjugibus  ei 

bbeiif  lapplicatum  ire,  et  pacem  cxpo^ccre  Deum.  LivA.'S.  7. — Cum  stupct  caelum, 

ct  ant  annos,  Nudlpedalia  denunciantur :  Magisiratus  purpuras  deponunt,  faiccs 

icdo  atcrtimt,  precem  indigitant,  hottiam  inttaurant.    Vide  Tert.  adv.  Ptychicos, 

c  16^— CZ«m.  Mejc,  Stro.  1.  6.  p.  4&3.    Edit.  Heins.  —  Sozom,  1.  9.  c.  6. — Briiton, 

^form.  1. 1.        q  Heb.  xi.  7.        '  Perdiditd  tot  mala,  si  nondum  miferaetse  di- 

dfeisd.   Sen,  ad  Helvid.  —  IVrdidistis  utilitatem  calamitatif,  et  misenimi  ^ti 

Mb,  ct  peasimi  pennansistia.   j4u$,  de  Cit.  Dei,  1. 1.  c.  33.         •  liai.  xzviii.  15. 

•  1  KiBgi  yn,  4.  «  PMlm  xviii.  23.  'fMmnot  rmm  mawUfrfmf  ittf4p9t  rkw  mArov 

#nHf^.    PUi,  de  sera  numin.  vindicU,     H'yllenb.  p.  34.  «  Vide  Terhtl* 

contn  MarcioD.  1.  2.  c.  13.        J  Krw*.  Rhct.  1. 5.  c.  12.  sect,  7.  »  Hot.  ii.  14. 


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VeiB.1,  2.]     FOURTEENTH  CIlAriKli  0¥  1I08LA.  183 

And  prayers,  thus  regulated,  are  most  seasonable  and 
BOTereign  duties  in  times  of  trouble ;  the  key  which 
opawth  a  door  of  mercy ;  the  sluice  which  keepeih  out 
an  inandation  of  judgements.  Jacob  wrestled  and  ob- 
tained a  blessing  ^  Amos  prayed,  and  removed  a  curse  K 
The  woman  of  Canaan  will  not  be  denied  with  a  denial  **. 
The  people  of  Israel  will  beg  for  deliverance  even  then,  when 
Grod  had  positively  told  them,  that  he  would  deliver  them  no 
more '.  Jonah  will  venture  a  prayer  from  the  bottom  of  the 
sea,  when  double  death  had  seized  upon  him,  the  belly  of  the 
deep,  and  the  belly  of  the  whale  ;  and  that  prayer  of  his  did 
**  open  the  doors "  of  the  Leviathan,  as  the  expression  is. 
Job  zli.  14,  and  made  one  of  those  deaths  a  deliverance  from 
the  other. 

O  let  the  Lord's  remembrances  give  him  no  rest.  There  is 
a  kind  of  omnipotency  in  prayer  *,  as  having  an  interest  and 
prevalence  with  God^s  omnipotency.  It  hath  loosed  iron 
chains  * ;  it  hath  opened  iron  gates  " ;  it  hath  unlocked  the 
windows  of  Heaven';  it  hath  broken  the  bars  of  death  ^ 
Satan  bath  three  titles  given  him  in  the  Scripture,  setting 
forth  his  malignity  against  the  church  of  God  :  a '  dragon  %' 
to  note  his  malice;  a  '  serpent*,'  to  note  his  subtilty  ;  and  a 
'  lion  V  ^  note  his  strength.  But  none  of  all  these  can  stand 
before  prayer.  The  greatest  malice,  the  malice  of  Haman, 
sinks  under  the  prayer  of  Esther^;  the  deepest  policy,  the 
counsel  of  Ahithophel,  withers  before  the  prayer  of  David  ^  : 
the  hugest  anny,an  host  of  a  thousand  thousand  Ethiopians, 
runaway  like  cowards  before  the  prayer  of  Asa*. 

How  should  this  encourage  us  to  treasure  up  our  prayers, 
to  besiege  the  throne  of  grace  with  armies  of  supplications, 
to  refuse  a  denial,  to  break  through  a  repulse!  He  hath 
blessed  those  whom  he  did  cripple ' :  he  hath  answered  those 
whom  he  did  reproach^:  he  hath  delivered  those  whom  he 

•Hofczii.  4.        p  Aroosvii.  1,  7.        q  Mat.  xv.  24,  27.        r  Judg.  x.  13,  15. 

*  Dek  porentiam  lervi  preccs  impcdicbant.  Hieron.  ad  Gaudcntium.  *  Acts 
xvi.  25.  26.  "  Acu  xii.  5,  10.  '  1  Kings  xviit.  41.  Fulmcnde  coelo  pre- 
dbus  sais  cootra  hottium  machinamentum  cxtor»it,  suis  pluvia  impctiata,  cum 
fid  Ubofarent  Jwl.  Capilolin.  in  Antonino.  Vide  Justin,  Martyr,  A^tol.  2.  TertuL 
Apol.  c  5.  39,  40.     Et  ad  ScapuUm,  c.  4.        7  John  xi.  40, 43.        *  Rev.  xii.  3« 

•  Gen.  iii.  1.  »»  1  Pet.  v.  8.  «  E«th.  iv.  Ifl.  ««  2  Sam.xv  31.  •  2  Chron. 
xW.  'J,  11,  12.         f  Gen.  xxxii.  2h,  28.         s  Matih.  xv.  26,  2«. 


184  SEVEN    SERMONS    ON    THE  [SeriD.  I. 

did  deny  ^.  And  he  is  the  same  yesterday  and  to-day  K  If 
he  save  in  six  and  in  seven  troubles  ^f  should  not  we  pray  in 
six  and  seven  extremities  ?  Certainly,  in  all  the  afflictions 
of  the  churchy  when  prayers  are  strongest,  mercies  are 
nearest. 

And  therefore  let  me  humbly  recommend  to  the  cares  of 
this  Honourable  Assembly,  amongst  all  your  other  pressing 
afiairs,  the  providing  that  those  solemn  days,  wherein  the 
united  prayers  of  this  whole  kingdom  should,  with  strongest 
importunities,  stop  the  breaches,  and  stand  in  the  gaps  of 
judgements  which  are  ready  to  rush  in  upon  us,  may,  with 
more  obedience  and  solemnity,  be  observed,  than  indeed  of 
late  they  are.  It  is  true,  here,  and  in  other  cities,  and  po- 
pulous places,  there  is  haply  less  cause  to  complain.  But 
who  can,  without  sorrow  and  shame,  behold  in  our  country 
towns,  men  so  unapprehensive  either  of  their  brethren's 
sufferings,  or  of  their  own  sins  and  dangers,  as  to  give  God 
quite  over,  to  let  him  rest,  that  they  themselves  may  work ; — 
to  come  in  truth  to  Jehoram's  resolution,  '  Why  should  they 
wait  upon  God  any  longer?'  to  grudge  their  brethren's  and 
their  own  souls  and  safeties  one  day  in  thirty„and  to  tell  all 
the  world  that  indeed  their  day's  work  is  of  more  value  with 
them  than  their  day's  worship,  multitudes  drudging  and  moil- 
ing in  the  earth,  while  their  brethren  are  mourning  and  be- 
sieging of  Heaven.     I  do  but  name  it,  and  proceed. 

The  second  part  of  the  institution,  was  the  particular  form 
suggested  unto  them,  according  unto  which  their  addresses 
unto  God  are  to  be  regulated,  which  consisteth  of  two  parts, 
a  prayer,  and  a  promise.  The  prayer  is  for  two  benefits : 
the  one,  '  removal  of  sin  ;'  the  other,  '  conferring  good.'  In 
the  promise  or  restipulation,  we  have  first  their  covenant, 
wherein  they  promise  two  things:  1st.  'Thanksgiving' 
for  the  hearing  and  answering  of  their  prayers.  2nd.  A 
'  special  care'  for  the  amendment  of  their  lives. — Secondly, 
The  ground  of  their  confidence  so  to  pray,  and  of  their  re- 
solutions so  to  promise,  '' Because,  in  thee,  the  fatherless 
findeth  mercy."  My  meditations  will  be  confined  within  the 
first  of  these,  the  prayer  of  the  church  in  their  fears  and 
sufferings ; — wherein  I  shall  begin,  in  the  prophet's  order, 
with  their  prayer  against  sin.  Take  away  all  iniquity. 

»•  Judges  X.  13, 16.       »  Hcb.  xiii.  8.        k  Job  v.  VJ. 


Vers.  1,2.]      FOURTtKNTll  CHAPTKIi  OF  HOSRA.  185 

The  word  signifies,  1.  To  expiate,  and  make  atonement 
by  a  sacrifice.  So  the  scape-goat  (which  was  a  sign  of  Christ 
our  sacrifice  as  risen  and  li?ing  again)  is  said  to  carry  the 
sins  of  the  people  into  the  wilderness  ^ ,  thereby  signifying 
Christ's  taking  our  sins  from  us  "*.  2.  To  forgive,  which, 
in  the  court  of  mercy,  is  the  taking  of  sin  away  °.  3.  To 
remove  or  take  away  by  destroying ;  so  it  is  used,  Hosea  i.  6. 
Job  xxxii.  22  ;  and  is  sometimes  used  to  express  burning  ^ 
So  sin  is  said  to  be  destroyed  p,  to  be  subdued  *^,  to  be 
purged  away  with  the  spirit  of  judgement  and  burning  ^ 
The  meaning  then  is,  '  Take  away  all  our  sins  from  us ;  lay 
them  upon  Christ  our  sacrifice  ;  for  his  merit,  pardon  them  ; 
by  his  grace,  destroy  and  subdue  them ;  that  so  the  root  of 
judgements  being  removed,  they  likewise  may  therewithal  be 
removed  too/ — From  hence  the  observation  which  I  shall 
insist  upon,  is  this  : — 

Sect.  7.  *  When  God  threateneth  judgements,  we,  in  our 
conversion  unto  him,  should  pray  against  sins.' — Our  eye  of 
sorrow  should  be  more  upon  that  which  dishonoureth  him, 
than  upon  that  which  afflicts  ourselves;  more  upon  that 
which  is  contrary  to  his  image,  than  upon  that  which  is  con« 
trary  to  our  own  nature ;  more  upon  that  which  defileth,  than 
upon  that  which  paineth  us.  Pharaoh  *  cares  for  nothing 
but  the  removal  of  death:  Simon  Magus*  for  nothing  but 
to  have  perdition  and  the  gall  of  bitterness  kept  from  him. 
But  good  men,  like  wise  physicians,  cure  the  disease  at  the 
root,  as  Elisha"  did  the  waters,  by  putting  salt  into  the 
spring-bead.  The  angel  was  smiting  the  people  with  a 
plague ;  David  betakes  himself  to  the  right  remedy,  "  I 
have  sinned,  I  have  done  wickedly  *  :**— he  goes  not  to  the 
physicians,  but  to  the  altar,  to  make  atonement  for  sin;  and 
so  the  plague  was  stayed.  Destruction  was  threatened 
against  Israel  for  their  calf,  their  murmurings,  their  re- 
belUons;  ^  Moses  stands  in  the  gap,"  to  divert  it^ ;  but  how 
doth  he  do  it  ?  surely  by  praying  against  their  sins.  **  O 
this  people  have  sinned  a  great  sin,  O  that  thou  wouldest 
forgave  them '  !**    A  sick  man  was  brought  to  Christ  to  be 

(  Ler.  xvi.  22.  »  John  i.  29.  H«b.  ix.  28.  a  PMlm  zzxii.  I,  5. 

•  2  Sam.  ▼.  21.  Nmhum  i.  5.        P  Rom.  vi.  6.         q  Mic.  vii.  19.        '  Itmi. 
W.4.  tExod.  X.  17.  tActsviii.  21.  «  2  Kingi  ii.  21.  «  2  Sara. 

zztT.  17,  25.         y  Pvilm  cvi.  2:1        •  Exod.  xxxii.  31, 32, 34,  39. 


.186  SEVEN    SERMONS   ON    THE  [Serm.  L 

healed  * ;  Christ  overlooks  the  disease,  and  begins  at  the 
sin:  '*  Son,  be  of  good  cheer^  thy  sins  are  forgiven  thee:^ 
and,  this  being  forgiven,  the  malignity  of  the  disease  was  re- 
moved, though  the  matter  should  have  remained.  This  was 
th<»  usual  method  of  David  in  his  troubles  **,  to  throw  over 
these  Shebas  that  had  wrought  his  woe,  **  Blot  out,  wash 
thoroughly,  cleanse,  create,  renew  ;^'  he  is  far  more  importu- 
nate for  pardon  and  purging,  than  for  ease  and  comfort. 
Complaining  in  trouble,  is  the  work  of  a  man  ^ ;  but  repent- 
ing, is  the  work  of  a  Christian. 
The  reasons  of  this  point  are  these  three : — 
Sect.  8.  I.  If  a  judgement  should  be  removed,  while  sin 
xemains,  it  is  not  removed  in  mercy,  but  in  anger  :  for,  many 
times,  God  gives  over  punishing  in  displeasure,  as  a  man 
.throweth  away  the  rod,  when  his  scholar  is  incorrigible. 
'*  Why  should  ye  be  smitten  any  more  ?  ye  will  revolt 
more  and  more  '^.^'  If  men  be  settled  on  their  lees,  and  will 
not  be  reclaimed,  there  cannot  a  heavier  punishroetit  light 
upon  them,  than  to  be  without  punishment  %  to  be  left  to 
themselves,  and  the  fury  of  their  own  wills,  speedily  to  work 
out  their  own  perdition,  that  their  own  pleasures  may  be- 
:Come  their  plagues, — and  the  liberty  of  their  own  lusts,  their 
sorest  bondage.  God  may  take  away  in  wrath,  that  which 
he  sent  in  anger  ^;  as,  on  the  other  side,  he  may  punish  sin 
then  when  he  forgiveth  it,  and  may  visit  iniquity  with  rods 
then  when  he  will  ''  not  utterly  take  away  his  loving  kind- 
ness from  a  people  ^.^ 

II.  If  a  judgement  be  removed,  so  long  as  sin  remains,  it 
is  gone  '  cum  animo  revertendi,'  either  the  same  or  a  worse 
is  likely  to   succeed :    for  God  will   overcome  whom    he 


•  Matth.  ix.  2.  ^  Psnlm  xxv.  8.  xxxii.  4,  5.  xxxviti.  3,  4,  51.         c  Jam. 

iii.  39,  40.  <1  Isai.  i.  5.  •  Hos.  iv.  14.  Psalm  Ixxxi.  11, 12.  Ezek.  xxiv.  13. 
Rom.  i.  24,  28.  Rev.  xxii.  11.  Exaudic  propitius,  non  exaudit  iratus:  cc  runus 
non  exaudit  propidus,  exaudit  iratus. — Non  parcit  propitius,  parcit  iratiu.  Aug, 
contra  Jul.  1.  5.  c.  4< — Parci  sibi  putat,  cum  cxcsecetur,  et  servetur  ad  ultimam 
opportunamque  vindictam.  Au^.  in  Psalm  ix. — Ad  utilitatem  quosdam  non  ez- 
aadit;  ad  damnationem  quosdam  exaudis.  In  Psalm  xxi.-^Iratus  dat  amanti, 
quod  mal^  amat,  in  Psalm,  xxvi. — Magna  ira  est,  quando  peccantibus  non 
irascttur  Dcus.  Hier,  ep.  33.  ct  in  Psalm  cxl. — Indignantis  Dei  nuyor  ha?c 
plaga.  CypT,  dc  Lapsis* — O  servum  ilium  beatum,  cujus  emendationi  Deus  insut, 
cui  dignatur  irasci,  &c.  Tcrtul,  dc  pat.  c.  11.  ^  Hos.  xiii.  11.  f  Psalm 

xcix.  8,  9,  32,  33. 


Vers.  1,  2.]     FOUBTEENTH  CHAPTER  OF  UO.H£A.         187 


\  Pharaoh's  stubbornness  did  not  but  increase 
his  plagnes.  God  will  not  endure,  that  the  pride  *  of  man 
sfaoold  outrie  his  justice.  If  we  do  not  take  Christ's  warn- 
ing to  go  and  ''sin  no  more,''  we  have  great  cause  to  fear  his 
inference,  that ''  a  worse  thing  will  come  upon  us-^.**  If  we  do 
yet  exalt  ourselves,  Ood  will  yet  plead  with  us  ^.  If  we  will 
walk  contrary  unto  him  *,  he  threateneth  to  do  the  like  unto 
08,  and  to  punish  us  seven  times  more  for  our  sins.  If  we 
do  not  turn  unto  him  that  smiteth  us,  then  his  anger  in 
smiting  shall  '*  not  be  turned  away,  but  his  hand  shall  be 
stretched  out  still  "*.^  God  can  bring  clouds  after  rain ;  dis- 
tresses in  Ireland,  after  distractions  in  Scotland ;  and  dis- 
tractions in  England,  after  distresses  in  Ireland  ;  mischief 
upon  mischief,  and  counsel  against  counsel;  Manasseh  against 
Ephraini,  and  Ephraim  against  Manasseh, — to  vex  and  weary 
out  a  sinful  people,  till  they  pine  away  in  their  calamities. 

III.  Sin  being  removed,  though  the  afflictions  should  not 
be  removed,  yet  it  is  sanctified,  and  turned  into  good.  Re- 
pentance, like  the  philosopher's  stone,  can  turn  iron  into 
gold,  can  make  golden  afflictions  :  so  the  trial  of  our  faith, 
that  i»,  our  affliction,  is  said  to  be  **  more  precious  than 
gold  *."  Whereas  sin,  remaining,  is  like  copperas,  which  will 
torn  wine  or  milk  into  ink :  it  converts  the  blessing  of  God 
into  the  provisions  of  lusts;  cankers  learning  with  pride, 
and  wit  with  profaneness,  and  wealth  with  luxury;  like  leaven, 
which  turns  a  very  passover  into  pollution.  As  the  pearl  "*, 
which  is  an  ornament  to  the  woman  which  wears  it,  is  a 
disease  to  the  iish  which  breeds  it;  as  the  same  perfume 
which  refresheth  a  dove,  is  mortal  to  a  vulture ;  as  the  same 
pillar  and  cloud  was  light  to  Israel,  but  dark  to  Egypt;  the 
same  deep  a  path  to  Israel,  but  a  grave  to  Egypt ;— so  the 
same  blessings,  which  by  grace  are  converted  into  comforts, 
by  sin  are  abused  into  dishonourable  services  p.  Sweet  pow- 
ders can  make  leather  an  ornament,  when  the  sanies  of  a 
plague-sore  will  render  a  robe  infectious.  As  it  was  said  of 
Naaman,  He  was  a  great  man,  an  honourable  man,  a  mighty 
man  of  war ;  but  '*  he  was  a  leper  "^ :"  so  whatever  other  or- 
naments a  man  hath,  sin  stains  them  with  the  foulest  but, 

^  9-um.  iii.  4.  i  Exod.  tx.  17.        J  John  v.  14.        ^  Jer.  ii.  U.  >  Le?. 

^xxvi.  18,21,21,  2H.        *"  Isai.  ix.  12.         ■!  Pet.  i.  7.  •  >^/Arn.  1.  3.  c  13. 

PUag.ii.  13.        <l2Kins»  V.  1. 


1B8 


SKVEK    8EKM0N8    ON    THE 


that  can  be  brought  to  deprave  the  fairest  endowments :  a 
learned  man,  a  weaKhy  luan,  a  wise  man,  an  honourable  man, 
bill  a  wicked  man;  this  makes  all  those  other  good  tbiugs 
tributary  unto  Satan. 

And  therefore  as  the  gold  and  silver  of  the  Canaanites  ' 
was  to  pass  through  the  fire,  before  it  could  be  used  by 
Israel;  so  all  other  blessings,  bestowed  on  men,  must  pass 
through  the  Spirit  of  judgement  and  burning,  through  the 
purifying  waters  of  repentance,  before  they  can  bring  ho- 
nour to  the  Author,  or  comfort  to  the  enjoyer  of  them. 
When  Christ  overcometh  Satan,  "  he  taketh  from  hiui  all  bis 
armour,  and  divideth  the  spoils'."  How  doth  he  divide  the 
spoils?  surely  he  muketh  use  of  that  wit,  wealth,  power, 
learning,  wisdom,  interests,  which  Satan  used  against  Christ's 
kingdom,  as  instruments  and  ornaments  unto  the  gospel .  As 
when  a  magazine  in  war  is  taken,  the  general  makes  use 
of  those  arms  which  were  provided  against  him,  for  hia  own 
service '. 

And  as  sin  doth  thus  corrupt  blessings,  so,  on  the  other 
side,  repentance  doth  sweeten  judgements,  and  can  turn  af- 
flictions into  matter  of  comfort.  As  scailet  pulls  out  the 
teeth  of  a  serpent,  so  this  takes  away  the  sting  of  a  judge- 
ment. As  wine  draweth  a  nourishing  virtue  from  the  fleah 
of  vipers" ;  as  hot  birds  can  feed  upon  iron,  and  purge  their 
hodies  with  swallowing  of  stones  :  so  repentance,  though  it 
should  not  remove  a  judgement,  yet  can  feed  upon  it;  and 
fetch  meat  out  of  the  eater,  and,  out  of  the  strong,  sweetness. 
There  are  two  evils  in  afflictioas ;  their  thorn  in  the  flesh, 
as  they  are  matter  of  pain ;  and  their  snare  to  the  con- 
science %  as  they  are  matter  of  temptation  t  as  there  are  two 
things  in  a  chain  or  fetter,  the  heaviness  whereby  it  loads, 
and  the  hardness  whereby  it  galls.  Now  as  a  prisoner, 
though  he  cannot  make  his  chain  lighter  than  it  is,  yet  by 
lining  it  with  wool,  or  other  soil  things,  he  can  prevent  the 
galling  ;  so  repentance,  though  it  take  not  away  the  pain  of 
affliction  from  the  flesh,  yet  by  meekening  and  humbling  the 


de  Aud.  roctis. 


•  T(dx«>  <nAii<raT  4>fp^T>  icoiAai  M  rvii.  Hron.  11.  1|. 
t  Qui  le  dcdebani,  uma  (mdehant.  Ctriar  de  Bcllo  Gkllico, 
.  aliquando  pro  nmcdio  fuit.  Sea.  dc  Beuef.  1.  2.  c.  18,  Mc- 
inihuidis,  cum   tli  ipsa  moniltn,  |>n>dRuc  dicuni.    Pint. 


Ven.1.2.]     FOURTEENTH  CHAPTLll  OF  HOSEA.         189 

soul,  with  silence  and  quietness  to  '  bear  the  indignation  of 
the  LordV  ^^^  'accept  of  tlie  punishment  of  sin/  it  re- 
moveth  the  temptation  and  malignity  of  it  from   the   con- 
science.    And  thus  as  Protagoras ',  by  his  natural  dexterity, 
ordered  the  burden  which  he  was  to  bear,  with  more  ease 
and  advantage ;  so  piety  makes  judgements,  by  spiritual 
prodeDce,  more  easy  to  be  borne :  and  the  light  yoke  of 
Christ,  as  bladders  in  a  deep  water,  bears  up  the  spirits  of 
men  from  sinking,  and  lighteneth  every  other  burden.     And 
therefore   as  he  in  Plutarch  said  of  the  Scythians  %  That 
though  they  had  no  music  nor  vines  amongst  them,  yet  they 
had  gods ;  so  whatever  other  things  may  be  wanting  to  a 
people,  yet  if  God  be  their  God,  they  are  not  destitute  of 
any  happiness.    Yea,  as  those  roses  ^  are  usually  sweetest, 
which  grow  nearest  unto  stinking  weeds  ;  so  the  comforts  of 
God^B  Spirit  are  strongest,  when  a  man  is  otherwise  per- 
plexed with  the  greater  difficulties.     It  was  promised  unto 
Josiah,  that  he  should  die  in  peace "" ;  and  yet  we  find,  that 
he  was  slain  in  war  ^  :  his  weeping  and  humiliation  altered 
the  very  nature  of  trouble,  and  made  war  to  be  peace  unto 
him. 

Sect.  9.  Now  for  the  use  and  application  of  this  point. 
This  serveth,  first.  To  instruct  us  how  to  deprecate  calamities, 
when  God  shakes  his  rod  over  us.  There  is  nothing  in  all 
the  world  that  God  is  angry  with,  but  sin :  for  all  other  things 
are  his  own  works,  in  the  goodness  *  of  which  he  rested  with 
singular  complacency  and  delight.  Sin  is  that  against  which 
God*8  arrows  are  directed ;  and  as  the  arrow  sticks  in  the 
butt  unto  which  the  mark  is  fisistened;  so  the  judgements 
which  are  shot  at  sin,  must  needs  light  upon  us  unto  whom 
sin  deaveth.  Tlie  way  then  to  divert  the  arrow,  is  to  re- 
move the  mark.  It  is  true,  God  doth  sometimes  bring  af- 
flictions, without  respect  to  the  provocations  of  sin,  upon  his 
best  servants.  As  if  a  man  should  shape,  out  of  a  mass  of 
gold,  some  excellent  vessel, — though  the  gold  be  never  so 
pore,  yet  it  must  pass  through  the  fire  and  the  hammer  again. 
Bat  it  is  certain  too,  that  no  afflictions  come  in  anger,  but 

7  Mk.  Tit  9.  Lev.  xxvi.  41.  Jer.  z.  19.  .       *  yiuL  Cell,  1. 5.  c.  3.  •  Plut. 

ewfim6c.  4«Tcl  C9fmw.  b  piut,  de  Sanititc  tuend.  <  2  Chroo.  xzxiv.  2S. 

d  2  Chron.  zjult.  24.  ^  Usque  ad  delictum  hominit  Deus  Untum  bonus, 

Jode  et  teverufl,  &c.  TertuL  contn  Marc.  1.  2.  c.  11,  14. 


190 


8KVEN    BERHONS    ON    THE 


[SCTTn.1. 


i 


with  respect  to  sin.  Aud  the  anger  of  God  is  the  bitterest 
thing  in  any  calamity. 

Now  for  diversion  of  this,  there  is  no  way  but  to  get  sin 
removed.  Take  the  bark  from  a  tree,  and  the  sap  can  never 
find  way  to  the  boughs.  Sin  is  the  '  vehiculum,'  which  con- 
veys ahame  and  sorrow  to  the  soul :  take  away  that,  and  a 
judgement  hath  no  commission.  You  may  find  an  error  in 
it,  if  you  be  not  the  same  men  that  you  were,  when  it  issued 
forth;  for  God  shoots  no  arrows  lo  hurt  the  body  of  his  Son. 
It  is  true.  Job  complains,  that  "  God's  arrows  did  stick  in 
him';"  but  these  were  not  for  destruction",  but  for  trial;  ob 
men  shoot  bullets  against  armour  of  proof,  not  to  hurt  it, 
but  to  praise  it.  Job  in  this  case  was  brought  fnrtli,  not  as 
a  malefactor  to  suSer,  but,  as  a  champion,  to  triumph.  Let  a 
man  take  what  course  he  can,  to  keep  off  God's  judgements, 
and  hide  himself  in  the  closest  protection  that  human  power 
or  policy  can  contrive ;  so  long  as  he  keeps  his  sin  with  him, 
God's  arrows''  will  get  through  at  one  joint  or  other.  A 
naked  man,  with  innocency,  is  better  armed  than  Goliah  in 
brass  or  iron. 

We  are  apt,  in  our  distresses,  to  howl  and  repine,  to 
gnaw  our  tongues,  and  tear  our  flesh  in  the  anguish  of  our 
sufferings.  Like  the  silly  hart,  which  runs  mourning  and 
bleeding,  but  never  thinks  of  getting  out  the  fatal  dart 
which  sticks  in  his  side.  We  look  upward  ',  to  see  whether 
help  will  drop  into  our  mouths;  and  we  look  downward,  to 
see  whether  human  succours  will  avail  us  :  but  we  look  not 
inward,  to  find  out  '  the  plague  of  our  own  hearts ",'  that  we 
may  be  rid  of  that.  Aud  till  this  be  done,  sin  doth  as  natu- 
rally draw  and  suck  judgement  to  it,  as  the  loadstone  doth 
iron,  or  turpentine  fire.  Indefatigable  have  been  the  pains  of 
this  High  Court,  to  make  up  the  breaches  that  threaten  us, 
and  to  heal  the  land.  Whence  comes  it,  that  oar  distrac- 
tions remain  unremoved  ?  Certainly,  our  leaks  are  not  stop- 
ped ;  our  sins  are  not  thrown  away :  we  labour  at  the  pump 
to  get  the  water  out,  but  we  do  not  take  care  to  cure  the  pas- 

f  Job.  *i.  4.  9  Vetbcnt  not  et  laccrat !  non  est  savilia ;  ceitunen  csl.  Srn. 
dePnv.  C.4.  U^Tenuttopibuinon  vincUur  (ides.scclprobiiiur.  Cyjir.  ile  Mutt. 
~-Aig.  dc  CiT.  Dei,  1.  1.  c  39,  30.  1,  4.  t.3.  »  I  Kings,  xa\.  M.  i  Ini. 
riii,  31,  22.  k  1  Kinst  viii.  38. 


Ven.  1,2.]     FOURTEENTH  CHAPTEIl  OF  H08KA.         191 

sage  at  which  it  enters  in:  we  are  old  bottles  still,  and  **  God 
will  not  put  new  wine  into  old  bottles  *."  If  men  would 
spend  their  murmurings  and  reproaches  rather  upon  their 
sins  than  upon  their  physicians,  the  work  would  be  sooner 
done.  When  the  temple  of  God  was  to  be  new  built,  and  a 
public  restitution  of  the  face  of  thint^s  unto  glory  and  splen- 
dour was  in  agitation,  the  prophets '"  call  upon  God's  people 
IB  special  then  to  repent.  Impenitency  puts  obstructions  to 
God's  mercy,  and  to  all  noble  enterprises.  So  long  as  our 
lives  are  as  bad  as  before,  how  can  we  expect  that  our  con- 
(btion  should  be  better?  In  that  case,  mercies  themselves 
become  no  mercies :  as  in  the  case  of  repentance,  judge- 
oients  would  be  no  judgements.  If  we  turn  from  our  evil 
ways,  God  hath  engaged  himself  by  a  solemn  promise,  that 
•*  he  will  do  us  no  harm  ■.'*  Otherwise,  to  busy  ourselves  in 
outward  ceremonies  of  repentance,  bodily  fasting,  and  ver- 
bal praying,  is  indeed  but  to  flatter  God,  and,  if  we  could, 
to  deceive  him.  And  God  will  answer  such  men,  not  ac- 
cording to  the  prayer  of  their  lips,  but  according  to  *  the 
idol  of  their  hearts  ^' 

Sect.  10.  Secondly,  This  teachoth  us  how  to  pray  against 
sin  ;  it  must  be  against  a//,  and  in  all  respects.  In  the  He> 
brew  text,  there  is  a  kind  of  a  usual  transposition  of  the 
words,  ppMvn — ^3  the  word  all  is  firsts.  Metiiinks  it  doth 
intimate  an  intentness  of  the  church  upon  that  point,  to 
have,  if  it  were  possible,  all  taken  away  at  the  very  first. 
If  there  be  one  leak  in  a  ship,  one  gap  in  a  wall,  one  gate 
in  a  city,  unprovided  for ;  it  is  enough  to  sink  a  ship,  to 
drown  m  country,  to  betray  a  city.  One  little  boy,  thrust  in 
St  a  window,  can  unlock  the  door  for  all  the  rest  of  the 
tkieves.  It  was  but  one  Jonah  that  raised  a  tempest,  but 
one  Achan  that  troubled  a  camp  ;  and  one  sin,  generally  un- 
lepented  of,  were  enough  to  undo  a  kingdom.  Do  not  say 
^  It  is  a  little  one,  and  my  soul  shall  live."  Even  the  philoso- 
pher telleth  US  %  that  sometimes  itkxaiiucrm  iki^Mrrm  are  iitytrrm^ 
the  smallest  errors  prove  most  dangerous.  How  little  soever 
it  be  in  its  own  nature,  it  becomes  heinous  by  thy  allowance. 
It  is  as  much  treason  for  a  private  man  to  coin  pence  ss 

>  Matth.  Ix.  17.        »  Hifi.  i.  6.   Zech.  i.  2.  b  Jer.  zzt.  6.         •  Exck. 

zW.  4,  5.        P  Duncan* s  Stereotype  Hebrew  Bible,  vul.  ii.  p.  233.  <)  Arist, 

abet.  I.  i.  et  Pulit.  1.  5.  c.  8. 


192  S£y£N    SERMONS   ON    THE  [Seniu  I. 

twenty-shilling  pieces ;   because  the  royal  authority  is  as 
much  violated  by  the  one  as  the  other. 

This,  then,  we  must  first  and  principally  remember.  To  set 
ourselves  against  all  wu  In  confession,  none  to  be  dis- 
sembled ;  in  supplication,  none  to  be  excepted ;  in  conver- 
sion, none  to  be  reserved  ;  never  give  it  over  so  long  as  any 
is  left — '*  O  Lord,  yet  it  works,  yet  it  lives,  yet  it  tempts, 
yet  it  pains  me.  Sin  hath  not  done  accusing  of  me ;  let  not 
thy  mercy  have  done  forgiving  of  sin.  Sin  hath  not  done 
rebelling  in  me ;  let  not  thy  grace  have  done  subduing  of 
sin.^' — When  men  kill  snakes  or  vipers,  so  long  as  they  see 
them  pant,  or  offer  to  thrust  out  a  sting,  they  strike  them 
still.  Sin,  like  the  thief  on  the  cross,  when  it  is  fast  nailed, 
and  kept  from  its  old  tyranny,  yet  will,  as  much  as  it  can, 
revile  and  spit  out  venom  upon  Christ.  O  therefore  give  it 
not  over ;  break  the  legs  of  it ;  cinicify  it  clean  through,  till 
it  be  quite  dead.  None  can  pray,  or  turn  unto  God  in  truth, 
or  hope  to  be  delivered  from  judgements  in  mercy,  so  long 
as  he  holds  fast  any  known  sin.  Can  any  man  look  to  re- 
ceive beneBt  by  the  blood  of  Christ,  who  hugs  the  villain 
that  shed  it  ?  Is  it  not  treason,  knowingly  to  harbour  and 
entertain  a  traitor  ?  Whosoever  loves  and  holds  fast  sin,  lies 
unto  God  in  every  prayer  that  he  makes. 

This  serveth  to  prove  and  humble  us  for  our  hypocrisy  and 
halvings  with  God  in  our  conversions  from  sin,  and  confes- 
sions of  it.  We  are  willing  to  pray  for  the  pardon  of  them 
all,  we  would  have  none  hurt  us;  but  when  it  comes  to  partr 
ing,  and  taking  all  away,  this  we  cannot  away  with.  Some 
are  fat,  delicate,  golden  sins ;  we  would  fain  spare  these,  as 
Saul  did  Agag*^;  and  hide  them,  as  Achan*  did  his  wedge. 
Herod  hears  John '  gladly  in  many  things ;  but  if  he  restrain 
him  of  his  Herodias,  he  must  expect  to  be  himself  restrain* 
ed.  Agrippa**  will  be  almost  a  Christian,  but  altogether  may 
chance  bring  a  chain  with  it.  Jehu  *  will  down  with  Baal 
and  his  priests;  but  he  knows  not  how  to  part  with  his 
calves,  lest  he  venture  his  kingdom.  Policy  is  ever  enter- 
ing caveats  against  piety.  Thus  men  buck,  and  stand  upon 
abatements  with  Christ,  in  the  bargain  of  salvation ;  not  con- 

r  1  Sam.  xt.  9.  »  Josh.  vii.  11.  <  Mark  vi.  20.  «>  Acta  xxvi.  28. 

>  2  Kings  X.  30,  31. 


Ven.l,f.]     FOURTEENTH  CHAPTKR  OF  H08£A.  193 

sidering,  that  the  purchase  of  Heaven  is  like  the  buying  of 
the  Sibyl'ft  prophecy ;  the  longer  we  stand  off,  the  dearer 
epcry  day  it  will  cost  us  ;  the  more  tears,  the  harder  repent- 
mnce,  the  deeper  sorrow,  the  stronger  cries.       ITiese  men 
know  not  the  price  of  a  soul,  nor  the  worth  of  a  Saviour. 

O  !  if  Christ  should  have  served  us  so  in  dying  for  sin,  as 
many  of  us  do  serve  him  in  turning  from  sin,  what  a  condi- 
tion had  our  souls  been  in !  if  he  had  died  for  some  sins, 
and  not  for  others;  if  he  had  been  unwilling  to  '  save  us  to 
die  uttennost,'  as  we  are  to  serve  him  to  the  uttermost ;  if 
he  dionld  have  stopped  before  he  came  to  '  consummatum 
eat,^  and  left  any  one  drop  of  that  bitter  cup  for  us  to  drink 
after  him  ;  would  it  not  have  caused  our  belly  to  swell,  and 
o«r  thigh  to  rot,  and  made  us  for  ever  incapable  of  any  other 
mercy,  than  only  a  less  damnation  ? 

Well,  beloved,  Christ  expecteth,  that  as  he  died  for 
all  sin,  so  we  should  die  to  all :  he  will  be  counted  worthy 
of  all  acceptation',  before  he  will  bestow  himself:  he 
will  not  suffer  his  blood  and  his  mercy  to  mingle  with  sin, 
or  to  be  a  protection  to  it:  he  cannot  endure  mingling 
of  the  holy  seed  with  the  profane;  swearing  by  God,  and 
swearing  by  Malcham';  Samaritan  services^,  to  be  for 
the  Lord  in  one  thing,  and,  for  the  world  and  flesh,  in  ano- 
ther; one  step  straight,  and  another  crooked;  one  speech 
Ashdod*,  and  another  Canaan ;  to  let  our  conversation  be 
'Yea  and  Nay,' a  mungrel  service : — *  In  this,  I  will  do  as  you 
bid  me  \  bat  in  that,  1  will  not ;' — like  the  Jews,  that  would 
boy  Christ's  blood  with  money,  but  not  take  the  money  into 
the  treasury ;  they  were  fearful  to  defile  their  chests,  but  not 
to  defile  their  consciences.  This  Christ  cannot  away  with. 
It  is  dangerous  to  say  with  the  Pharisee  %  '  This  I  am  not, 
and  that  1  am  not  ;*  or  with  the  young  man  ^  '  This  and  that 
I  have  done  ;'  and,  in  the  mean  time,  to  have  one  thing  lack- 
ing, to  have  one  door  locked  up  still,  to  keep  Christ  and 

•lTiin.L15.  »Zeph.  i.5.  ^  1  Rcg.XTii.  33.  •  Neh.  xiii.  24. 

4  Alfcnui  iaier  cupidiutem  noctrmm  et  pcenitcntuun  vices  tunu  Stn.  de  Ocio  Sap. 
C.27.  Maximum  judicium  malae  men  tit  flue  tuatio.  ep.  120. — Vir  bonus  d^Mro- 
fUx^rof.  ArisL  Ethic.  1.  9.  c.  46.  Trrpdrfwifoi.  1.  I.  e.  10.— Mox^pol  t^  Mvw 
#*K  IXPo^»  1.  8.  c.  3.  — OOic  i^'  i¥  fii¥,  it*  A'  r  •ti,  dXA*  iv  ?(ci  •i)voii«t. 
Cltm.  AUx.  Strom.  1.  4.  Nulli  aervorum  licet,  ex  his  que  dominus  imperat, 
quod  placueric  aMumerc,  quod  ditplicucht  repudiare.  Salv.  de  Prov.  1.  3 
•  Luke.  zvUi.  U.  ^  Mark  z.  20. 

VOL.    111.  <> 


194  SEVEN    SERMONS   ON   THE  [Serm.  I. 

salvation  from  us.  Whosoever  keeps  a  covetous  heart  for 
the  world,  or  a  sensual  heart  for  the  flesh,  or  a  proud  heart 
for  the  devil,  is  unworthy  of  Heaven  by  his  own  election, 
and  would  not  go  in  thither,  if  the  door  were  wide  open :  ht 
would  not  find  there  any  fuel  for  these  his  lusts,  any  Nabal, 
or  Cozbi>  or  Diotrephes  to  converse  withal.  And  surely, 
he  that  hath  any  one  wickedness  with  allowance  *,  in  God's 
construction  is  habitually  guilty  of  all  **. 

Therefore  in  this  case,  as  Samuel  said  to  Jesse  S  *' Ar« 
here  all  thy  children  ?  if  any  be  left,  we  will  not  sit  down 
till  he  come;*^— so  we  must  conceive  in  our  confessions  and 
renunciations  of  sin,  that  Christ  asketh  us,  "Are  here  all? 
if  any  be  reserved,  I  will  not  take  possession,  till  that  be 
cast  out.''  There  must  not  a  hoof  ■"  be  left  in  Egypt,  if  God 
be  to  be  served.  God's  law,  as  well  as  man's,  disallows  in- 
mates in  the  same  house ;  he  will  not  endure  a  divided  heart' ; 
be  is  heir  of  all  things ;  there  lies  no  writ  of  partition  in  his 
inheritance ;  his  title  is  so  good,  that  he  will  never  yield  to 
a  composition ;  he  will  have  all  the  heart  or  none. 

4.  We  should  therefore  be  exhorted  (in  time  of  trouble 
especially)  to  set  about  this  great  work,  to  fall  foul  upon  our 
sins,  to  complain  against  them  to  God,  as  the  Achans  that 
trouble  Israel,  as  the  corrupters  and  betrayers  of  our  peace ; 
to  set  ourselves  in  God's  eye,  and  not  to  dare  to  lie  unto  his 
Holy  Spirit,  by  falseness  or  hypocrisy ;  as  if  we  conld  re- 
serve any  one  sin  unmortified,  ^hich  he  should  not  know  of. 
But  being  in  his  sight,  ''  to  whom  all  things  are  naked  and 
open  "^y"  to  deal  in  all  sincerity  ",  and  to  hate  sin  even  as  be 
hates  it." 

Sect.  11 .  There  are  five  notable  duties  which  these  three 
words,  '  Omnem  toUe  iniquitatem,'  do  lead  us  unto. 

I.  Sense  of  sin,  as  of  'a  heavy  burden,'  as  the  prophet 
David  calls  it^.  Such  sense  our  Saviour  requires  in  true 
penitents,  ''Come  unto  me,  all  ye  that  are  weary  and  heavy 
laden  p  ;"  to  conceive  them  heavier  than  a  millstone  %  than 

f  Qui  uno  pecctrit,  otnniam  reus  est,  peccans  contn  ciritmtem,  k  qm  pMi- 
dent  omnia :  Aug.  ep.  29.--Si  pauca  simulacra  circumferat,  in  una  idololatria 
est ;  si  unam  thensam  trahat,  Jovis  tamen  plaustrum  est.  Tert. — ^Vide  Seiu  de 
Benef.  1. 4.  c.  26,  27.  1. 5.  e.  15.  b  James  ii.  10.  Luke  xvi.  10.  Ezek.  zrili. 
10,  13.  i  1  Sam.  xvi.  11.  k  Ezod.  z.  26.  i  Psalm  zU.  9. 

James  i.  8.  Psalm  cziz.  10.  ■  Heb.  iv.  13.  n  Gen.  xvii.  1.  3  Cor. 

ii.  17.  o  Psalm  xzzviii.  5.  P  Mattb.  xi.  2S.  4  Luke  zvn.  2. 


Vers.  1,  2.]    FOURTEENTH  CUAPTEK  OF  U08EA.  195 

the  weight  of  a  mountain  \  O !  what  apprehension  had  St. 
Peter's  cooTerts  of  sin,  when  they  felt  the  nails  wherewith 
tliey  had  crucified  Christ,  stickini;  fast  in  their  own  hearts, 
and  piercing  their  spirits  with  torment  and  horror'!  Of 
what  apprehensions  had  the  poor  gaoler  of  his  sins,  when  he 
came  as  a  prisoner  before  his  own  prisoners,  springing  in 
with  monstrous  amazement  and  consternation  of  spirit,  be* 
seeching  them  to  tell  him,  ^'  What  he  should  do'?** 

Consider  it  in  its  nature :  a  universal  bruise  and  sick- 
oess,  like  those  diseases  which,  physicians  say,  are  '  Cor- 
raptio  totius  substantia/  from  '  head  to  foot  "*  f  and  who 
doth  not  feel  such  a  universal  languor  to  l)e  a  heavy  bur* 
den?  for  a  man  that  must  needs  labour,  to  have  weights 
hang  at  his  hands ;  that  must  needs  walk,  to  have  clog^s  fiis- 
tcned  to  bis  feet; — how  can  he  choose  but  cry  out  with  the 
apostle,  "O  wretched  man  that  I  am,  who  shall   deliver 

Consider  it  in  the  curse  that  belongs  unto  it;  "a  roll 
written  within  and  without  ',^  with  curses. 

Look  outward ;  and  behold  a  curse  in  the  creature,  va* 
nily,  emptiness,  vexation,  disappointments ;  every  creature 
armed  with  a  sting,  to  revenge  its  Maker^s  quarrel. 

Look  inward ;  and  behold  a  curse  in  the  conscience,  ac- 
CQsinf^  witnessing,  condemning,  haling  to  the  tribunal  of 
vengeance ;  first,  defiling  with  the  allowance,  and  after,  ter- 
rifying with  the  remembrance  of  sin. 

Look  upward;  and  behold  a  curse  in  the  heavens,  the 
wrath  of  God  revealed '  from  thence  upon  all  unrighteous- 


Look  downward  ;  and  behold  a  curse  in  the  earth  :  death 
ready  to  put  a  period  to  all  the  pleasures  of  sin,  and,  like  a 
tiap-door,  to  let  down  into  hell,  where  nothing  of  sin  will 
remain,  but  the  worm  and  the  fire. 

Look  into  the  Scripture,  and  see  the  curse  there  de- 
scribed;  an  'everlasting  banishment*  from  the  glory  of 
God's  presence:  an  < everlasting  destruction'  by  the  glory 
of  his  power  *.  The  Lord  showing  the  jealousy  of  his  jus- 
tice,  the  unsearchableness  of  his  severity,  the  unconceivable. 
ness  of  his  strength,  the  bottomless  guilt  and  malignity  of 


'  take  sxiii.  30.  •  Acu  li.  37.  >  Acti  xvi.  23,  30.  •  Iiai.  i.  '**  ^. 

■Rom.  vii.  24.  vEick.ii.  10  •  Rom.  i.  16.  •2Thtn,i,U. 

o   2 


196  SEVEN    SERMONS    ON    THE  [Serm,  I- 

sin,  in  the  everlasting  destruction  of  ungodly  men,  and  in 
the  everlasting  preserving  of  them  to  feel  that  destruction  •*. 
*'Who  knoweth  the  power  of  thy  anger?''  saith  Moses; 
"  even  according  to  thy  fear,  so  is  thy  wrath  ^.'^  It  is  im- 
possible for  the  most  trembling  consciences,  or  the  most 
jealous  fears  of  a  guilty  heart,  to  look  beyond  the  wrath  of 
God,  or  to  conceive  more  of  it  than  indeed  it  is.  As  in 
peace  of  conscience,  the  mercy  of  God  is  revealed  unto  be- 
lievers from  faith  to  faith ;  so,  in  anguish  of  conscience,  the 
wrath  of  God  is  revealed  from  fear  to  fear. 

A  timorous  man  can  fancy  vast  and  terrible  fears,  fire, 
sword,  tempests,  racks,  furnaces,  scalding  lead,  boiling 
pitch,  running  bell-metal,  and  being  kept  alive  in  all  these 
to  feel  their  torment ;  but  these  come  far  short  of  the  wrath 
of  God  :  for  first.  There  are  bounds  set  to  the  hurting  power 
of  a  creature ;  the  fire  can  burn,  but  it  cannot  drown ;  the 
serpent  can  sting,  but  he  cannot  tear  in  pieces.  Secondly,  The 
fears  of  the  heart  are  bounded  within  those  narrow  appre- 
hensions, which  itself  can  frame  of  the  hurts  which  may  be 
done.  But  the  wrath  of  God  proceeds  from  an  infinite  jus- 
tice, and  is  executed  by  an  omnipotent  and  unbounded 
power,  comprising  all  the  terror  of  all  other  creatures  (as  the 
sun  doth  all  other  light)  eminently  and  excessively  in  it :  it 
bums,  and  drowns,  and  tears,  and  stings,  and  bruises,  and 
consumes,  and  can  nature  feel  much  more  than  reason  is 
able  to  comprehend. 

O  !  if  we  could  lay  these  things  seriously  to  heart,  (and 
yet  these  are  but  low  expressions  of  that  which  cannot  be 
expressed  ;  and  cometh  as  short  of  the  truth  itself,  as  the 
picture  of  the  sun,  in  a  table,  doth  of  the  greatness  and 
brightness  of  it  in  its  own  orb,)  should  we  not  find  it  neces- 
sary to  cry  out,  *'  Take  away  all  iniquity  ?"  this  sickness  out 
of  my  soul,— this  sword,  this  nail,  this  poisoned  arrow,  out 
of  my  heart, — this  dagger  of  Ehud  out  of  ray  belly, — ^this 
millstone,  this  mountain  from  off  my  back, — these  stings 
and  terrors,  these  flames  and  furies  out  of  my  conscience  ? 
Lord,  my  wounds  stink,  my  lips  quiver,  my  knees  treml>Ie, 
my  belly  rots ;  I  am  feeble,  and  broken,  and  roar,  and  Ian- 

^  Aamdi  in  oorpore  eric  non  Tivendi  caust,  ted  dolendi.  Aug,  de  Civ.  Dei,  L 13^ 
«.  3.  Prima  moit  antmim  aolentem  pellit  k  corpore  ;  tecunda  noleoMm  iccinet 
ia  torpore.    Ibid.  1.  21 .  c,  3.  <  PMlm  xc.  1 1. 


Vcn.  l^l.]  FOURTEENTH  CHAPTEK  OF  HOtEA.  1&7 

gmsh ;  tby  wrath  lies  hard  upoD  me,  and  thy  waves  go  over 
my  bead. 

O !  if  we  had  but  a  view  of  sin  as  it  is  in  its  native  fouU 
neas,  and  did  feel  bat  a  touch  of  that  fury  that  God  is  ready 
to  poor  cot  upon  it;  this  would  stain  all  the  pride  of  man, 
and  sour  all  the  pleasures  of  sin,  and  make  a  man  as  fearful 
to  meddle  with  it,  as  a  guilty  woman  with  the  bitter  water 
which  caused  the  curse.  Most  true  was  that  which  Luther 
qpake  in  this  point,  *'  If  a  man  could  perfectly  see  his  own 
erils,  the  sight  thereof  would  be  a  perfect  hell  unto  him  :^ — 
and  this  God  will  bring  wicked  men  unto  ;  "  Reprove  them, 
and  set  their  sins  in  order  before  them  ^T  make  them  take  a 
view  of  their  own  hearts  and  lives,  fuller  of  sins  than  the  6r- 
raament  of  stars,  or  a  furnace  of  sparks.  ''  O  consider  this, 
ye  that  forget  me,^  saith  the  Lord,  ''  lest  I  tear  you  io 
pieces,  and  there  be  none  to  deliver  you." 

SecT.  12.  The  second  duty  is.  Confession;  for  he  that  cries 
to  have  sin  taken  away,  acknowledgeth  that  it  lies  upon 
him.  A  full  confession,  not  of  many,  but  of  all  sins,  either 
actually  committed,  or  habitually  comprised  in  our  body  of 
sio.  Am  he  in  the  Comedian  said  *,  that  he  had  invited  two 
guests  to  dinner,  Philocrates,  and  Philocrates, — a  single 
man,  but  a  double  eater  ; — so,  in  examination  of  ourselves, 
we  shall  erery  one  find  sins  enough  in  himself  to  denomi- 
nate him  a  double  and  a  treble  sinner.  A  free  confession, 
not  as  Pharaoh's,  extorted  upon  the  rack ;  nor  as  that  of 
Judas,  squeezed  out  with  anguish  and  horror ;  but  ingenuous 
and  penitent,  arising  from  the  purpose  of  a  pious  heart,  that 
Cometh  like  water  out  of  a  spring,  with  a  voluntary  free* 
neas ;  not  like  water  out  of  a  still,  which  is  forced  with  fire. 

The  third  duty  is.  Weariness  and  detestation  of  all  sin ; 
for  we  call  not  to  have  a  thing  removed,  till  we  be  weary  of 
it.  Thus  we  are  taught  in  the  Scripture  to  be  ashamed  and 
cmfoonded,  to  loathe  and  abhor,  to  judge  and  condemn  our- 
•ebes  ;  to  throw  sin  away  as  a  detestable  thing,  though  it 
be  a  golden  or  silver  sin.  A  spiritual  judgement  looks  on 
all  sin  as  filthy  and  stinking ';  showeth  a  man  to  himself  as 
a  Teasel  full  of  dung,  scum,  excrements ;  and  makes  him  out 

^ftilfnl.31.  •  Athenaeus  1.  i.  '  Psalm  zxzviit.  2.      Exck.  xvi.  63. 

▼i.9,20,  43.       ICoff.  xi.  31.      Itai.  xu.  22.      IValinxir.3.     2Cuff.vii. 
quen  poenitct,  vcxaiur  tecum.  Au§'  in  Pial.  xxxiv. 


11)8  SEVKN    SERMONS    ON    THE  [Serm.  L 

of  quiet,  till  he  be  thoroughly  purged*  For  hatred  is  mpig 
ra  yivfiy  against  the  whole  kind  of  that  which  we  hate. 

The  fourth  duty  is,  an  Acknowledgment  of  our  own  impo- 
tency*  to  remove  sin  from  ourselves.  We  have  no  more 
power  than  a  slave  in  chains  hath  to  get  out  of  his  bondage, 
till  another  ransom  him  ;  than  a  dead  body  in  a  grave,  till 
Christ  raise  it.  Our  iniquity  takes  hold  on  us,  and  keeps 
us  down,  that  we  cannot  hearken  or  be  subject  to  the  will  of 
God.  If  sin  were  not  removed  by  a  greater  strength  than 
our  own,  it  would  most  certainly  sink  us  into  hell. 

The  last  duty  is.  An  imploring  of  God^s  mercy  and  grace, 
that  what  we  cannot  do  ourselves,  he  would  be  pleased  to 
do  for  us.  In  works  of  art**,  it  is  hard  to  build,  but  easy  to 
destroy :  but  in  works  of  sin,  though  our  weakness  is  able 
to  commit  them,  yet  none  but  God's  power  is  able  to  demo- 
lish them.  None  but  Christ  is  strong  enough  to  overcome 
the  strong  man ' ;  his  person  only  hath  strength  enough  to 
bear  the  curse  of  sin ;  his  sacrifice  only  merit  enough  to 
make  expiation  for  sin  ;  his  grace  only  virtue  enough  to  re* 
move  the  pollution  of  sin.  Though  we  should  take  '  nitre 
and  much  soap  ^,^  our  sin  would  be  marked  still ;  but  he 
cometh  with  '  refiners  fire,  and  with  fuller's  soap  V  c^nd  can 
wash  out  all.  It  was  his  only  business  of  coming  into  the 
world,  •  to  destroy  the  works  of  the  devil  "*.' 

Now  the  things  which  we  pray  for  in  this  petition,  are 
these  three  :  First,  For  remission,  that  God  would  take  away 
the  condemnation  of  sin  from  us,  by  not  imputing  the  guilt 
thereof  unto  us ;  but  would  cause  it  to  pass  over  on  Christ, 
on  whom  he  hath  ^  laid  the  iniquity  of  his  people  ^'  Such 
an  expression  the  Holy  Ghost  useth,  norn,  the  Lord  hath 
caused  thy  sin  •  to  pass  over '  from  thee  to  Christ  • :  which 
being  obtained,  all  other  judgements  are,  •  ipso  facto,'  re- 
moved  too,  so  far  as  they  import  proper  and  vindictive  pu- 
nishment i*. 

Secondly,  For  sanctification,  that  the  virtue  of  Christ's 

f  Bpbeg.  ii.  1,  5.  Psalm  zl.  12.  Rom.  t.  6,  7.vi.  24.  2  Cor.  iii.  5.  Ja. 
vi.  10,    Rom.  viii.  7.  ^  Facile  est  momenta  quo  quis  vclit,  cedere  posscttioiie 

magme  fortunse  :  facere  et  parare  cum  difficile  atque  arduam.  Liv.  ii.  24.  Cor- 
pora lente  augescunt,  cit6  exstinguuntur.  Tacit,  Vit.  Agric— Arbores  magnas  dia 
cresoere,  un&  hori  exstirpari.  Quint,  Curt,  1.7.  *  Luke  xi.  21 .  k  Jcr.  ii.  22. 
>  Mai.  iii.  3.  «  I  John  iii.  8.  ■  Isai.  liii.  fi.  •2  Sam.  xii.  13.  F  RoBU 
fv  8.    Hcb.ix.  11.    Mic.vii.  19. 


Ymn.  1,  t.]  FODETKENTH  CHAPTER  07  HOSEA.  199 


demlb,  and  the  grace  of  big  Spirit  may  subdue  the  power  of 
sioy  and  cleanse  and  strengthen  our  consciences  against  the 
commands  of  it,  and  temptations  unto  it. 

Thirdly,  For  continued  renovation  "i,  that  as,  in  sanctifica- 
tioD  begun,  we  have  power  against  all  kinds  of  sin, — so,  by 
the  coDtinual  supplies  of  the  Holy  Spirit,  we  may  have  further 
power  against  all  degrees  and  remainders  of  sin.  Thai 
Christ  would  pursue  our  sin  unto  death,  as  our  sin  did  him ; 
and  not  give  over  mortifying  it,  till  his  blood  be  revenged  of 
it  to  the  nttermost,  and  our  souls  delivered  from  it  to  the 
attermosti 

Sect.  13.  I  shall  conclude  the  6rst  part  of  the  petition 
with  a  short  word  of  exhortation  unto  this  Honourable  As- 
sembly. Those  things  which  God  worketh  in  us  ^  and  be- 
stoweth  upon  us  by  his  grace,  he  also  requireth  of  us  by 
his  eommand.  Sometimes  he  promiseth  to  turn  us ;  some- 
times he  commandeth  us  to  turn  to  him ;  sometimes  he 
hiddeth  as  put  away  sin ;  and  sometimes  he  promiseth  to 
take  it  away  from  us :  in  the  one,  showing  us  what  is  our 
doty,— and  in  the  other,  where  is  our  help.  And  as  this 
latter  consideration  calleth  upon  our  faith  to  pray,  so  the 
former  upon  our  obedience  to  work.  I  shall  therefore.  Right 
Honourable,  humbly  offer  a  double  exhortation  unto  all  of 
you : — 

Firsts  That  every  one  of  you  would  seriously  endeavour  to 
take  away  all  iniquity  from  his  own  person.  And  unto  this 
diere  lieth  upon  you  a  double  obligation  ;  one  with  relation 
to  the  safety  of  your  souls ;  for  whatever  other  honour, 
wealth,  wisdom,  learning,  interest  a  man  hath  besides,  if  sin 
tare  the  predominancy,  they  are  but  Satan^s  magasine,  and 
that  man  his  servant  to  employ  them  against  God  that  gave 
them :  and  the  more  mercies  any  man  hatli  been  trusted 
withal,  the  heavier  judgement  will  be  poured  out  upon  the 
breach  of  that  trust  Better  be  a  wooden  vessel  to  hold 
wine,  than  a  silver  vessel  to  hold  excrements  :  better  be  a 
beggar  with  the  treasure  of  God's  grace,  than  a  prince  with 
the  load  of  a  man's  own  sins. 

n  Ezd[.  xxxtI.  26.  Jer.  zxi.  B.  Ezdc.  xviii.  31 .  Iiai.  i.  16.  Heb.  viii.  12. 
'  Lex  jabet,  gratia  juvat.  jiug.  ep.  95.  et  ep.  144.  et  1.  3.  contr.  2.  ep.  Pelag.  c.  7. 
— Pecamus  at  det,  qaod  ut  habemtniu  jabct.  In  Czod.  Uiunt.  ftb,  dc  Bono  Vidui- 
catb,  c.  17. 


200  SLYEV    SEIiliONS    ON    THE  [Scnn.I. 

But  there  is  a  further  tie  upon  you,  with  relation  unto  the 
succeas  of  that  honourable  employment,  whereunto  you  are 
called.  "  Ita  nati  estis,  ut  bona  malaque  yestra  ad  Rempub- 
licam  pertineant  '.*'  God  will  be  sanctified  in  all  those  that 
draw  near  unto  him,  as  well  in  civil  as  in  sacred  adminis- 
trations. It  is  very  hard  for  a  person  in  whom  sin  rules,  to 
be  constantly  faithful  to  any  public  and  honourable  service ; 
for  grace  only  '  establisheth  the  hearth'  Ahithophel,  a 
man  of  great  wisdom,  falls  from  David :  Joab,  a  man  of 
greitt  valour,  falls  from  Solomon.  And  admit  he  be  faithful, 
yet  the  sin  of  his  heart  sends  out  a  prohibition  to  the  wisdom 
of  his  head,  and  the  labour  of  his  hand.  He  that  will  be  a 
fit  vessel  for  his  Master's  use,  must  first  of  all  '  purge  him- 
self*'; as  we  first  cleanse  a  vessel,  before  we  use  it.  When 
Joshua  was  to  negotiate  a  public  reformation,  and  to  admi- 
nister a  public  service,  his  *  filthy  garment'  must  be  taken 
from  him,  and  he  must  be  clothed  with  change  of  raiment'. 
Let  every  one  of  you  make  his  public  service  one  argument 
more  than  he  had  before,  for  his  necessary  reformation,  and 
let  the  piety  of  your  lives  bear  witness  to  the  integrity  of 
your  honourable  undertakings. 

Sect.  14.  Secondly,  As  you  must  take  away  sin  from 
yourselves,  so  make  it  your  principal  work  to  *  take  away 
iniquity  out  of  the  land  ;'  liberty,  property,  privileges,  are 
sacred  and  precious  things,  not  to  be  in  the  least  manner 
betrayed  :  yea,  in  some  sense  we  may  look  upon  them,  as 
the  Jews  upon  their  Masorah  y,  '  tanquam  legis  et  pietatis 
sepem  ;"*  as  a  fence  and  mound  unto  religion  herself.  Arbi- 
trary government  would  quickly  be  tampering  in  sacred 
things,  because  corruption  in  the  church  is  marvellously 
subservient  and  advantageous  to  corruption  in  the  state. 
But  the  most  orient  pearl  of  this  kingdom,  is  our  religion; 
and  the  bitterest  enemies  unto  that,  are  our  sins.  These 
are  the  snuffs  that  dim  our  candlestick,  and  threaten  the  re- 
moval of  it ;  these  are  the  leaven  that  defile  our  passovers, 
and  urge  God  to  pass  away  and  depart  from  us ;  these  the 
obstructions  between  his  sacred  Majesty  and  you,  and  be* 
tween  both,  and  the  happiness  of  the  kingdom.  Think  se- 
riously what  ways  may  be  most  effectual  to  purge  out  this 

•  Taet/.  Annal.    .4.  «  Heb.  liii.  9.  2Tim.  ii.  21.  «  Zach. 

iii.  4,  7.  y  R.  Akibi  in  Firkc  Aboth. 


Yen.  1,2.]  FOURTEENTH  Cll  APTLK  OF  HOSKA.  201 

leaven  out  of  the  land.    The  principal  sacrificing  knife  which 
kills  and  mortifies  sin,  is  the  Word  of  God,  and  the  know- 
ledge of  it.     It  would  have  been  a  great  unhappiness  to  the 
commonwealth  of  learning,  if  Caligula'  had  (as  he  endea- 
voured) deprived  the  world  of  the  writings  of  Homer,  Virgil, 
and  Livy.     But  O !  what  an  Egyptian  calamity  is  it,  to  have, 
in  this  sunshine  of  the  gospel,  thousands  of  persons  and 
families  (as  I  doubt  not  but,  upon  enquiry,  it  would  appear) 
without  the  Writings  of  the  prophets  and  apostles !  A  Chris- 
tian soldier  without  his  sword,  a  Christian  builder  without 
his  role  and  square,  a  Christian  calling  without  the  instru- 
ments and  balances  of  the  sanctuary  belonging  to  it.      O ! 
therefore  that  every  parish  had  an  endowment  fit  for  a  learn- 
ed, laborious,  and   worthy  pastor, — and  pastors  worthy  of 
such   endowments,~that  provision  were  made,  that  every 
family  might  have  a  Bible  in  it,  and  (if  by  law  it  might  pos- 
sibly be  procured)  the  exercises  of  religion  therewithal:  this 
would  be  the  surest  magazine  to  secure  the  happiness  of  a 
kingdom :  That  all  reproachful  titles,  which  the  Devil  useth 
as  scarecrows  and  whifflers  to  keep  back  company  from  press^ 
ing  in  upon  Christ's  kingdom,  were,  by  law,  proscribed: 
that  scandalous  sins  were,  by  the  awfulness  and  severity  of 
discipline,  more  blasted   and  brought  to  shame :  that  the 
Lord's  house  were  more  frequented,  and  his  day  more  sanc- 
tified, and  his  ordinances  more  reverenced;  and  his  ministers, 
which  teach  the  good  knowledge  of  the  Lord,  more  encou- 
figed  than  ever  heretofore  :— in  one  word,  that  all  the  seve* 
ral  fountains  of  the  commonwealth  were  settled  in  a  sound 
and  flourishing  constitution :  that,  in  every  place,  we  might 
see  piety  the  elm  to  every  other  vine,  tlie  supporter  to  every 
other  profession ;  learning  adorned  with  piety,  and  law  ad- 
ministered with  piety,  and  counsels  managed  with  piety » 
and  trade  re^^ulated  with  piety,  and  the  plough  followed  with 
piety  :  that  when  ministers  fight  against  sin,  with  the  sword 
of  God's  Word,  ye  who  are  the  nobles  and  gentry  of  the 
land,  would  second  them,  and  frown  upon  it  too ;  a  frown  of 
yours  may  sometimes  do  as  much  service  to  Christ  as  a  ser* 
mon  of  ours..  And  he  cannot  but  take  it  very  unkindly  fronv 
you,  if  ye  will  not  bestow  your  countenance  on  him,  wha 

*  Sueton.  in  Calig.  c.  34.  ed.  Cruf.  vol.  i.  p.  529. 


202  SEVEN   SERMONS   ON    THE  [Semi.  I. 

bestowed  his  blood  on  you :— that  ye  would  let  the  strict* 
ness  of  your  lives,  and  the  piety  of  your  examples  put  wick- 
edness out  of  countenance,  and  make  it  appear  (as  indeed 
it  is)  a  base  and  a  sordid  thing. 

If  we  would  thus  sadly  set  ourselves  against  the  sins  of  the 
land,  no  power,  no  malice,  no  policies  should  stand  between 
us  and  God^s  mercies.  Religion  would  flourish,  and  peace 
would  settle,  and  trade  would  revive,  and  the  hearts  of  men 
would  be  re-united,  and  the  church  be  as  a  city  compacted  ; 
and  this  nation  would  continue  to  be,  as  it  hath  been,  like 
the  garden  of  Eden,  a  mirror  of  prosperity  and  happiness  to 
other  people  ;  and  God  would  prevent  us,  in  the  second  part 
of  our  petition,  with  the  blessing  of  goodness ;  as  soon  as 
ever  iniquity  were  removed,  he  would  do  us  good,  which  is 
the  second  thing  here  directed  to  pray  for,  *•  Receive  us 
graciously." 

Sect.  16.  In  the  original  it  is  aito  np,  *'  take  good,"  to  wit, 
to  bestow  upon  us;  so  taking*  is  sometimes  used  for  giving: 
he  "  received  gifts  for  men,"  so  in  David  ** ;  he  •'  gave  gifts 
to  men/'  so  in  the  apostle''.  And  it  is  not  improbable, 
that  the  prophet  here  secretly  leadeth  us  to  Christ  the  Me* 
diator,  who  first  receiveth  gifts  from  his  Father,  and  then 
poureth  them  forth  upon  his  church  ^, 

The  meaning  then  is,  '*  Lord,  when  thou  hast  pardoned, 
weakened,  mortified  sin,  go  on  with  thy  mercy  ;  and,  being 
in  Christ  graciously  reconciled  unto  us,  give  further  evidence 
of  thy  fatherly  aflection,  by  bestowing  portions  upon  us. 
They  shall  not  be  cast  away  upon  unthankful  persons ;  '  we 
will  render  the  calves  of  our  lips;'  they  shall  not  be  bestow- 
ed upon  those  that  need  them  not,  or  that  know  where  else 
to  provide  themselves.  It  is  true,  we  have  gone  to  the  Assy- 
rian ;  we  have  taken  our  horses  instead  of  our  prayers ;  ^  and 
gone  about  to  find  out  good  :  we  have  been  so  foolish  as  to 
diink  that  the  idols,  which  have  been  beholden  to  our  hands 
for  any  shape  that  is  in  them,  could  be  instead  of  hands,  and 
of  God  unto  us,  to  help  us  in  our  need  :  but  now  we  know 
that  men  of  high  degree  are  but  a  Iie%  that  horses  are  but 
a  vanity  ^  that  an  idol  is  nothing  ^,  and  therefore  can  give 

•  Gen.  xliii.  31.  ti  Psalm  Ixviii.  19.  ^  IJphcs.  iv.  8.  *  Acts  ii.  23. 

•Fsalm  Ixii.  9.  f  Pnalni  xxxiii.  17.    xx.  7.  1 1  Cor.  viii.  4. 


Van.  I,«J  FOURTEENTH  CIIAPTKU  OF  IIOSKA.  203 

ttothiiig: — that  power  belongeth  unto  ihee,  iioue  else  cau  do 
it ;  that  mercy  belongeth  onto  thee,  none  else  will  do  it : 
therefore  since  in  thee  only  the  fatherless  find  mercy,  be  thoa 
pleased  to  do  us  good.** 

We  will  consider  the  words,  First,  Absolutely,  as  a  single 
prayer  by  themselves : — Secondly,  Relatively,  in  their  con- 
nexion, and  with  respect  to  the  scope  of  the  place. 

From  the  former  consideration  we  observe,  that  all  the 
good  we  have,  is  from  God  :  he  only  niui^t  be  sought  unto 
for  it:  we  have  none  in  ourselves  ;  '*  I  know,  that  in  me, 
that  is,  in  my  flesh,  dwelleth  no  good  >."  We  can  neither 
think,  nor  speak,  nor  do  it  **. 

And  missing  it  in  ourselves,  it  is  all  in  vain  to  seek  for  it 
in  things  below  ourselves. 

They  can  provide  for  our  back  and  belly ; — and  yet  not 
that  neither  without  God :  the  root,  out  of  which  the  fruits  of 
the  earth  do  grow,  is  above  in  Heaven  ;  the  genealogy  of 
com  and  wine,  is  resolved  into  God '.  But  if  you  go  to  your 
lands,  or  houses,  or  treasuries  for  physic  for  a  sick  soul,  or 
a  guilty  conscience,  they  will  all  return  an  '  ignoramus^  to 
that  eoqairy.  Salvation  doth  not  grow  in  the  furrows  of  the 
field  ;  neither  are  there  in  the  earth  to  be  found  any  mines 
or  harvests  of  grace  or  comfort. 

In  Ood  alone  is  '^  the  fountain  of  life  ^ :"  he  that  only  "  is 
good  *,^  he  only  "  doth  good  ■*."*•  When  we  have  wearied 
onrsehres  vrith  having  recourse  to  second  causes,  here  at  last, 
like  the  wandering  dove,  we  must  arrive  for  rest.  '*  Many 
will  say.  Who  will  show  us  any  good  ?  do  thou  lifl  up  the 
light  of  thy  countenance  upon  us^''  From  him  alone 
'*  comes  every  good  gift^:'^  whether  temporal,  it  is  his 
blessing  that  maketh  the  creature  able  to  comfort  us  p.  The 
woman  touched  the  hem  of  Christ's  garment ;  but  the  virtue 
went  not  out  of  the  garment,  but  out  of  Christ  *<.  Or  whether 
spiritoal,  sanctified  faculties S  sanctified  habits',  sanctified 
motions*,  glorious  relations",  in  predestination,  adoption, 

f  Rom.  ¥11. 18.  k  Gen.  vi.  5.   2  Cor.  Hi.  5.  Mmtth.  xii.  34.   Ptalm  xIt.  3. 

i  H«.  U.23.         k  Psalm  xxxvi.  9.        ^  Mattb.  xiz.  17.  ■  Ptalm  cxix.  6S. 

>Fnlm  iv.  6.        •James  i.  17.         P  Prov.  x.  2.  Match,  iv.  4.  I  Tim.  !▼.  5. 
%  Luke  Tiii.  44.  'I  John  v.  20.  Phil.  ii.  13.    Jcr.  xxxii.  39.    Rom.  v.  5. 

s  Ephca.  ii.  8,  9,  10.  Col.  ii.  11, 12.        «  2  Tim.  it.  25.  Phil.  ii.  13.        •  Ephes. 
i.  5,  6.  John  i.  12. 


204  SEVEN   SERMONS  ON   THE  [Scrm.  I. 

and  Christian  liberty :  excellent  gifts  *,  heavenly  comforts  ^, 
all  and  only  from  him  ■.  And  that  without  change  and  alter- 
ation: he  doth  not  do  good  one  while,  and  evil  another  ;  but 
goodness  is  his  proper  and  native  operation.  He  is  not  the 
author  of  sin,  that  entered  by  the  devil ;  he  is  not  the  au« 
thor  of  death,  that  entered  by  sin  ;  but  "  our  destruction  is 
of  ourselves  *."  And  therefore  though  the  prophet  8ay^  "  Is 
there  any  evil  iti  the  city  which  the  Lord  hath  not  done?" 
yet  he  doth  it  not  but  only  as  it  is  '  bonum  justitise,^  good 
in  order  to  his  glory.  For  it  is  just  with  God,  that  they  who 
run  from  the  order  of  his  commands,  should  fall  under  the 
order  of  his  providence;  and  doing  willingly  what  he  forbids, 
should  unwillingly  suffer  what  he  threateneth. 

In  one  word,  God  is  the  author  of  all  good, — by  his  grace 
working  it:  the  permitter  of  all  evil, — by  his  patience  endur- 
ing it:  the  orderer  and  disposer  of  both, — by  his  mercy, 
rewarding  the  one, — by  his  justice,  revenging  the  other, — 
and  by  his  wisdom,  directing  both  to  the  ends  of  his  eternal 
glory. 

Sect.  16.  This  serveth  to  discover  the  free  and  sole 
working  of  grace  in  our  first  conversion,  and  the  continued 
working  of  grace  in  our  further  sanctification ;  whatsoever 
is  good  in  us  habitually,  as  grace  inhering, — or  actually,  as 
grace  working, — is  from  him  alone  as  the  author  of  it  For 
though  it  be  certain,  that  when  we  will  and  do,  ourselves  are 
agents,  yet  it  is  still  under  and  from  him.  **  Certum  est  nos 
facere,  cum  faciamus ;  sed  ille  facit,  ut  faciamus  %**  as  the 
great  champion  of  grace  speaketh ;  by  grace  we  are  that  we 
are ;  we  do  what  we  do,  in  God's  service.  Vessels  have  no 
wine,  bags  have  no  money  in  them,  but  what  the  merchant 
putteth  in :  the  bowls  of  the  candlesticks  had  no  oil,  but 
that  which  dropped  from  the  olive-branches. 

Other  things  which  seek  no  higher  perfection  than  is  to  be 
found  within  the  compass  of  their  own  nature  "*,  may,  by  the 
guidance  and  activity  of  the  same  nature,  attain  thereunto : 

«  1  Cor.  zii.  6.  7  2  Cor.  i.  3.  Rora.  xv.  13.  >  Concil.  Miievit.  Giu. 

iii.  4,  5. — Concil.  Arausican.  sccund. — Aug.  dc  Grat.  et  Lib.  Arb.  c.  21. 
•  Hos.  xiii.  9.  *»  Amos  iii.  6.    Isai.  xlv.  7. — Vid.  Tertul.  contr.  Marckm. 

1.  2.  c.  14.  c  j4ug,  dc  Grai.  et  Lib.  Arb.  c.  G, — de  Grat.  Christ!  c.  25.  contr. 

2.  ep.  Pelag.  1.  4.  c.  6.— dc  Perfect.  Justitiat,  c.  19.  d  ^e/^.  dc  Civ.  Dei,  1. 2. 
c.  9,—Fieldt  of  the  Church,  1.  1.  c.  2. 


Vcft.1,2.]    FOUmTEENTH  CHAPTKIl  OF  HOSEA.  205 

b\U  man  aspiring  to  a  divine  happiness,  can  never  attain 
tfaereooto  but  by  a  divine  strength  :  impossible  it  is  for  any 
man  to  enjoy  God  without  God  *. 

The  truth  of  this  point  showeth  it  in  five  gradations : — 

1st.  By  grace,  our  minds  are  enlightened '  to  know  and 
believe  him  :  for  spiritual  things  are  spiritually  discerned. 

2nd.  By  grace,  our  hearts  are  inclined  to  love  and  obey 
him';  for  spiritual  things  are  spiritually  approved.  He  only 
by  his  almighty  and  ineffable  operation  worketh  in  us,  "  et 
verms  revelationes,  et  bonas  voluntates  \'^ 

3rd.  By  grace,  our  lives  are  enabled  to  work  what  our 
hearts  do  love ' :  without  which,  though  we  should  will,  yet 
we  cannot  perform ;  no  more  than  the  knife  which  hath  a 
good  edge,  is  able  actually  to  cut  till  moved  by  the  hand. 

4th.  By  grace,  our  good  works  are  carried  on  unto  per- 
fiectioD^.  Adam,  wanting  the  grace  of  perseverance,  fell 
from  innocency  itself:  it  is  not  sufficient  for  us  that  he 
prevent  and  excite  us  to  will  \  that  he  co-operate  and  assist 
as  to  work,  except  he  continually  follow  and  supply  us  with 
a  retidae  of  spirit,  to  perfect  and  finish  what  we  set  about : 
all  our  works  are  begun,  continued,  and  ended  in  him. 

Lastly,  By  grace,  our  perseverance  is  crowned :  for  our 
best  works  could  not  endure  the  trial  of  justice*",  if  God 
should  enter  into  judgement  with  us.  Grace  enableth  us 
to  work,  and  grace  rewardeth  us  for  working.  Grace  be- 
ginneth  %  and  grace  finisheth  both  our  faith  and  salvation. 
The  work  of  holiness  is  nothing  but  grace  ;  and  the  reward 
of  holiness  is  nothing  but  grace  for  grace. 

Sect.  17.  Secondly,  This  teacheth  us  how  to  know  good 
from  evil  in  ourselves.  What  we  look  on  as  good,  we  must 
see  how  we  have  derived  it  from  God.  The  more  recourse 
we  have  had  unto  God  by  prayer,  and  faith,  and  study  of  his 
will,  in  the  procurement  of  it,  the  more  goodness  we  shall 
find  in  it.     A  thing  done  may  be  good  in  the  substance  of 

•  Amg.  de  pttientim,  c.  18.         ^  1  Cor.  ii.  12,  14.  Matth.  xi.  27.  Jer.  xxjii.  M, 
Vid.  Jug,  de  Grat.  Christ.  1. 1.  c.  13,  14.  et  ep.  143.  f  John  vi.  45.  Em«k. 

ih.2S.  Jer.  zxxii.  29.  ^  Jug,  de  Crmt.  Chritt.  c  24.  i  Heb.  xiii.  20. 

EoA.  TU.  18.  Phil.  ii.  13.  ^  1  Tbeat.  t.  22.  1  Pet.  t.  10.  Jude  v.  24.  John 

xviL  15.  1  Vid.  Jug.  Enchirid.  c.  31.  de  Grat.  et  Lib.  Arb.  c.  6.  et  17.-^Peto 

at  acapiam ;  et  com  accepero,  rursus  peto.  Hieron,  ad  Ctcsiphont.  ■>  Psalm 

cxliii.  2.  Isai.  Ixi? .  6.  ■  Phil.  i.  6.  Heb.  x\\.  2. 


206  SEVEN    SERMONS    ON    THE  [Serm.  I. 

the  "work,  and  yet  evil  in  the  manner  of  doing  it  ^:  as  the 
substance  of  a  vessel  may  be  silver,  but  the  use  sordid. 
Jehu's  zeal  was  rewarded  as  an  act  of  justice,  'quoad  sub- 
stantiam  operis^;'  and  it  was  punished  too  as  an  act  of 
policy,  'quoad  modum/  for  the  perverse  end.  A  thing 
which  I  see  in  the  night,  may  shine,  and  that  shining  proceed 
from  nothing  but  rottenness.  We  must  not  measure  our- 
selves by  the  matter  of  things  done;  for  there  may  be  'Ma- 
lum opus  in  bona  materia  ^J*  Doeg  prays,  and  Herod  hears, 
and  hypocrites  fast,  and  Pharisees  preach:  but  when  we 
would  know  the  goodness  of  our  works  %  look  to  the  foun- 
tain, whether  they  proceed  from  the  Father  of  lights  by  the 
spirit  of  love,  and  the  grace  of  Christ,  from  humble,  peni- 
tent, filial,  heavenly  dispositions.  Nothing  will  carry  the 
soul  unto  God,  but  that  which  cometh  from  him.  Our  com- 
munion with  the  Father^  and  the  Son,  is  the  trial  of  all  our 
goodness. 

Thirdly,  This  should  exceedingly  abase  us  in  our  own 
eyes,  and  stain  all  the  pride,  and  cast  down  all  the  plumes  of 
flesh  and  blood,  when  we  seriously  consider,  that  in  us,  as 
now  degenerated  from  our  original  %  there  is  no  good  to  be 
found ;  our  wine  become  water  S  and  our  silver  dross.  As 
our  Saviour  saith  of  the  devil,  when  he  lies,  he  speaks  *  de 
Buo"  ,^  of  his  own  ;  so  when  we  do  evil,  we  work,  '  de  dob- 
tro,^of  our  own,  and  <  secundum  hominem,^  as  the  apostle 
speaks, ''  According  unto  man  '."  Lusts  are  our  own  ' ;  our 
rery  members'  to  that  body  of  sin,  which  the  apostle  calleUi 
the  "old  man*;"  with  which  it  is  as  impossible  to  do  any 
good,  as  for  a  toad  to  spit  cordials. 

Men  are  apt  to  glory  of  their  good  hearts  and  intentions, 
only  because  they  cannot  search  them^;  and,  being  carnal 
themselves,  to  entertain  none  but  carnal  notions  of  God^s 
service.  But  if  they  knew  the  purity  and  jealousy  of  God, 
and  their  own  impotency  to  answer  so  holy  a  will,  they  would 

•  Phil.  i.  15,  16.  P  2  Kings  z.  30.  q  1  Sara.  xxi.  7.    Mark  vi.  20. 

Act!  zziv.  25.  Isai.  Iviii.  3.  Matth.  vi.  16.  xxiii.  2,  3.  '  Rebus,  ad  ima  tea' 

dcnlibiu,  in  imo  ponitur  fundamcntum :  Ecclesia  verb,  in  imo  postta,  tendic  in 
Coelum ;  fondamentum  ergo  nostrum  ibi  positum  est.  ^ug.  cnarr.  1.  in 
Ptalm  29.  •  Jer.  ii.  21.  «  Isai.  i.  22.  Ezek.  xxii.  18.  «  Jolin 

¥iii.  44.  >  I  Cor.  iii.  3.  y  Rom.  ii.  24.         *  James  i.  14.  •  Col. 

iii.  5.  Ephes.  iv.  22.  *•  Jer.  xvii.  11. 


Vcf».l,f.3    FOURTEENTH  CHAPTER  OF  HOSEA.  207 

laj  their  htnds  upon  their  mouths,  and  with  Job  '^  abhor 
themselves;  and  with  Isaiah'',  bewail  the  uncleanness  of 
their  lips ;  and  with  Moses  %  fear  and  quake,  as  not  being 
able  to  endure  the  things  that  are  commanded ;  and  with 
Joshua  ^  acknowledge  that  they  cannot  serve  God  brcanse 
he  is  holy.  They  would  then  remember,  that  the  law  of  Ood 
is  a  law  of  fire<,  and  the  tribunal  of  God,  a  tribunal  of  fire^; 
Aat  the  pleadings  of  God  with  sinners,  are  in  flames  of  fire'; 
that  the  trial  of  all  our  works  shall  be  by  fire  ^;  that  the  God 
before  whom  we  must  appear,  is  a  consuming  fire  K  Go  now, 
and  bring  thy  straw  and  stubble,  thy  drowsy  and  sluggish 
devotion,  thy  fickle  and  flattering  repentance,  thy  formal  and 
demure  services  into  the  fire,  to  the  law  to  measure  them,  to 
the  judge  to  censure  them :  nay,  now  carry  them  to  thine 
OWB  conscience ;  and  tell  me  whether  that  will  not  pass  the 
Father's  verdict  upon  them,  "  Sordet  in  conspectu  judicis, 
quod  fulget  in  conspectu  operantis  "*,**  That  which  is  fair  in 
thine  eye,  is  filthy  in  God's. 

Sect.  18.  Lastly,  This  serveth  for  exhortation  unto  these 
particular  duties  : — First,  Unto  patience  and  meekness  under 
nnj  evil,  that  God  may  bring  upon  us ;  and  that  not  barely, 
because  he  doth  us  good  in  other  things,  which  was  Job's 
argument,  ''  Shall  we  receive  good  from  the  Lord,  and  not 
evil*?^  But  further,  because  the  very  evils  that  come  upon 
«0,  are  oftentimes  by  him  intended  for  good,  as  Joseph  told 
his  brethren*.  We  are  not  angry  with  the  physician  when  he 
knceth  ^,  dieteth,  and  restraineth  us  of  our  will :  he  denieth 
us  our  will,  that  we  may  have  our  will :  a  sick  man  is  many 
times  most  faithfully  served,  when  he  is  crossed.  I  lop  my 
trees,  bruise  my  grapes,  grind  my  com  to  fit  it  to  the  ends 
wbereonto  it  tendeth.  God's  end  is  merciful  when  his  hand 
is  heavy,  as  John's  roll  was  sweet  in  the  mouth  %  but  bitter 
in  the  belly :  so  troubles  may  be  bitter  to  the  palate,  but 
profitable  to  the  conscience :  like  hot  spices  that  bite  the 
tongue,  but  comfort  the  stomach. 

e  Job  slit.  5,  6.  <>  Isai.  yi.  5.  •  Heb.  zii.  20.  f  Joth.  xziv.  39. 

I  Deac.  uxiii.  2.         ^  Czek.  i.  27.  ^  Esck.  Izvl.  15,  16.        k  i  Cor.  tii.  13. 

1  Hd>.  xii.  29.  »  Greg.  n  Job.  ii.  10.  •  Ocn.  1.  20.  P  Me- 

fidu  etiam  inYitis  prodcsc.  Srn,  ep.  98.-»Qu»  per  insoavitatem  medentur,  emo- 
loinento  curacionit  offensam  Rui  excusant,  ct  prssentem  injuriam  «upenrentur» 
orilitatis  gratia  cotnmendant.  Tert.  Ac  poenit.  c.  10.  <l  Rev.  i.  9.  licb.  xii.  1 1 . 
Itai.  zxYii.  9.  xWiii.  10^ 


208  SEVEy    SERMONS   OK   THE  [Sena.  L 

And  as  it  dictateth  patience  in  suffering  evil,  so  in  doing 
our  duties,  though  we  suffer  contempt  and  reproaches  for  it^ 
If  we  were  to  receive  our  rewards  from  men,  their  frowns 
might  discourage  us :  but  when  we  have  done  God's  will, 
God  himself  will  be  our  reward,  and  make  his  promises  a 
comfort  unto  us.  Moses  and  Aaron,  though  their  whole 
employments  were  for  the  good  of  Israel,  were  yet  repaid 
with  murmuring  and  discontent ;  and  the  people,  like  chiU 
dren,  '  qui  cibum  sumunt,  sed  flentes/  (to  use  the  similitude 
of  the  orator  in  Aristotle  %)  repined  at  the  food  which  their 
prayers  obtained  for  them,  yet  nothing  dismayed  them  from 
their  duty.  '*Etiam  post  naufragium,  tentantur  maria^'' 
The  woman  of  Canaan  prays  on,  when  she  is  denied ;  and 
Jacob  holds  with  his  hands,  when  his  thigh  is  lamed.  Our 
first  care  must  be  to  be  in  our  way,  to  be  doing  our  duties  ; 
and  then  though  (as  Solomon  speaks)  we  should  meet "  a 
lion  in  our  way,"  we  must  not  be  dismayed ;  for  angels  are 
stronger  than  lions,  and  *'  he  hath  given  his  angels  charge 
over  us,  to  bear  us  in  our  ways  **."  Yea,  whilst  we  are  with 
him,  he  himself  is  with  us  '.  So  that  the  way  of  the  Lord 
is  the  surest  and  safest  walk  that  any  man  can  have ;  '*  The 
way  of  the  Lord  is  strength  to  the  upright  ^.^ 

Secondly,  Unto  humility :  If  thou  be  a  vessel  of  gold,  and 
thy  brother  but  of  wood,  be  not  high-minded ;  it  is  God  that 
maketh  thee  to  differ':  the  more  bounty  God  shows,  the 
more  humility  he  requires.  Those  mines  that  are  richest  \ 
are  deepest :  those  stars  that  are  highest,  seem  smallest :  the 
goodliest  buildings  have  the  lowest  foundations:  the  more  God 
honoureth  men  the  more  they  should  humble  themselves :  the 
more  the  fruit,  the  lower  the  branch  on  which  it  grows ;  pride 
is  ever  the  companion  of  emptiness.  O  !  how  full  was  the 
apostle,  yet  how  low  was  his  language  of  himself  ^!  **  Least 
of  saints ;  last  of  apostles  ;  chief  of  sinners ;  no  sufficiency  to 
think ;— no  abilities  to  do ;  all  that  he  is,  he  is  by  grace.^    Thus 

'  Quisquii  volens  detrahit  fanue  meae,  nolens  addit  mcrcedi  meat.  Aug,  ooDtr. 
litens  PetiHani,  I.  3.  c.  t,  •  Rbet.  I.  3.  c.  4.        t  Sen.  cp.  81.         «  Fkalm 

xd.  8 1 .  «  2  Chron.  xv.  2.  1  Prov.  x.  29.  •  1  Cor.  iv.  7.  Rom.  zi.  20. 
nie  discernit,  qui  unde  discernaris  impertit,  po&nam  debitam  removendo,  indebi- 
tam  gratiani  largtendo.  Au^,  contr.  2.  ep.  Pelag.  I.  2.  c.  7.  •  Opulentissima 

metalla,  quoram  in  alto  latent  venae.  Sen,  Ep.  23.  Altissima  flumina  miniino 
Bono labuntur.  Q,CuTt.\.7.  ^  Ephcs.  iii.  8.    1  Cor.  xv.  8.    2Tim.  i.  IS. 

2  Cor.  iii.  5.  Rom.  vii.  18. — Vid.  Aug,  de  Grat.  ci  Lib.  Arb.  c.  8. 


Yen*Ut.]  FOURTEENTH  CHAPTEli  OF  H08EA.  209 

humility  teacheth  us,  in  our  operation,  to  draw  strength  from 
God,  not  from  ourselves :  in  our  graces,  to  ascribe  their 
goodness  to  God,  and  their  weakness  to  ourselves. 

Thirdly,  Unto  dependence  and  continual  recourse  to  God, 
as  the  fountain  of  all  good,  to  keep  an  open  and  unobstructed 
passage  between  him  and  our  soul.  Say  not,  '*  I  have  light 
enough  in  my  house ;  I  may  now  shut  up  my  windows ;" 
for  light  within  hath  dependence  upon  immediate  supplies 
from  the  sun  without,  and  so  hath  grace  upon  continual 
sofqplies  from  the  Sun  of  righteousness.  God  teacheth  even 
the  husbandman  to  plough  and  thresh^.  In  these  things  his 
disection  is  to  be  implored.  Meddle  not  then  with  great 
and  high  affairs  without  recourse  unto  him.  His  name  is 
' counsellor V  &<><1  his  testimonies  are  counsellors*;  let 
them  be  the  rule  and  square  of  all  your  debates.  It  is  re- 
corded for  the  honour  of  Scipio ',  that  he  w^U  first  to  the 
C^tol,  and  then  to  the  senate :  but  you  have  more  noble  ex- 
amples  :  David  is  put  to  flight ',  he  flees  and  prays  :  Ezc- 
ki^  IS  at  a  stand  in  all  his  counsels  ^,  he  sends  to  the  pro- 
phet mod  prays:  Jehoshaphat  is  in  great  distress ',  and  knows 
not  wba^  in  the  world  to  do,  but  he  prays :  Neheniiah  is  sore 
afraid  \  and  hath  a  petition  to  make  to  the  king,  but  first  he 
flftskas  one  to  God,  and  prays.  Whenever  the  children  are 
come  to  the  birth,  and  there  is  no  strength  to  bring  forth,  all 
the  world  cannot  furnish  you  with  such  another  midwife  as 
prayer,  and  recourse  to  God ;  it  hath  delivered  even  graves 
of  their  dead.  Therefore  let  me  beseech  you,  whenever  you 
Beet  with  such  difficulties  as  put  you  to  a  stand,  that  you 
know  not  what  to  advise  or  resolve  upon, — go  to  your 
dosets,  prostrate  yourselves  at  his  throne,  whose  honour  it  is 
to  be  seen  in  the  mount ;  beg  counsel  of  him  in  whom  are 
hid  all  the  treasures  of  wisdom  and  knowledge.  Let  it  ap- 
pear, that  you  seek  his  face  to  direct  you,  and  his  glory  as 
the  supreme  end  and  design  of  all  your  consultations ;  and 
then  try  whether  he  be  not  a  present  help  in  trouble;  and 
whether  he  will  not  magnify  the  wisdom  of  his  counsel  in 
the  perplexity  of  yours. 


nvta.  2S.         <i  Itai.  ix.  6.         •  Ptalm  cxix.  24.         t  Liv.  1.  26.— 
AmL  Gel.  1.  7.  1.— f^a/rr.  Maxim,  1.  1.  c.   2.  f  2  Sam.   xr.   26.  31. 

k  Imu.  zItiL  3,  4, 14.         *  2  Chron.  xx.  6.        ^  Nehem.  ii.  :\,  4. 

¥OL.    III.  V 


210  SEVEN   SERMONS  ON  THE  [Senn.  I. 

Fourthly,  Unto  fidelity,  in  the  use  of  any  good  which 
God  bestows  upon  us;  for  God  gives  not  talents  to  men, 
barely  to  enrich  men,  but  to  employ  them.  Therefore,  as 
the  vessel  hath  one  passage  to  let  the  wine  into  itself,  and 
another  to  pour  it  out  into  the  flaggon,  so  we  should  not 
only  fill  ourselves  by  dependence  upon  God,  but  should  sup- 
ply others  by  love  and  service  unto  our  brethren. 

Right  Honourable,  This  nation  hath  put  into  your  bands 
all  that  is  outwardly  dear  unto  them,  their  persons,  poster!- 
ties,  liberties,  estates.  In  these  sad  and  woful  distractions, 
they  look  upon  you  as  binders,  and  healers,  and  standers  in 
the  gap,  and  repairers  of  waste  places.  God  hath  called 
you  unto  a  high  and  a  great  trust ;  and  the  sad  distempers 
of  the  Cliurch  and  state,  the  distresses  and  desolations  of 
Ireland,  the  doubts  and  fears,  the  shiverings  and  convulsions 
of  England,  and  in  these  two  the  interest  of  all  the  protes- 
tant  churches  call  upon  you,  like  the  man  of  Macedonia,  in 
St.  Paul's  vision  ^  "  Come  and  help  us."  Now  in  this  great 
strait,  when  the  children  are  come  to  the  birth,  and  there  ia 
no  strength  to  bring  forth, — stir  up  the  graces  of  God  in 
you ;  call  together  all  that  is  within  you,  to  call  upon  his 
name ;  improve  the  uttermost  of  your  interests  in  him  for 
the  state  of  his  church ;  manage  every  one  of  his  gifts  to 
the  closing  of  those  miserable  breaches  which  threaten  an  in* 
undation  of  calamity  upon  us  :  wisdom,  and  learning,  and 
piety,  and  prudence,  are  healing  things.  Remember  (and  O 
that  God  would  put  it  into  the  hearts  of  this  whole  kingdom, 
from  the  throne  to  the  plough,  to  remember)  the  fate  of  « 
divided  kingdom  from  the  mouth  of  truth  itself:  O  that  we 
would  all  remember,  that  misunderstandings,  and  jealousies, 
and  divisions  of  heart,  are  a  high  evidence  of  God^s  dis- 
pleasure, and  that  "  through  the  wrath  of  the  Lord  of  Hosts* 
a  land  is  darkened,  and  (as  it  were)  infatuated,  when  Ma* 
nasseh  is  against  Ephraim,  and  Ephraim  against  Manasseb, 
and  every  man  eateth  the  flesh  of  his  own  arm  "'.^'  O  let  os 
all  remember  what  it  cost  Shechem  and  Abimelech,  what  it 
cost  Benjamin  and  the  other  tribes,  even  the  loss  of  three- 
score and  five  thousand  men.  Remember  Priamus  and  his 
children  will  laugh  ;  Babylon  will  clap  their  hands,  and  wag 

lAcuxvi.  2.  m  |s4t.  iz.9,  21. 


Venkl,2.]    FOURTEENTH  CHAPTER  OF  IIOSEA.  211 

their  head  ;  no  such  time  for  Shishak  the  Egyptian  to  trou- 
ble Jerusalem^  as  when  Israel  is  divided  °.  Let  it  never  be 
•aid  of  God^s  own  people,  that  they  are  fallen  into  the  curse 
of  Midianites,  and  Amorites,  and  Edomites,  and  Philistines, 
to  help  forward  the  destruction  of  one  another.  O  !  that  God 
would  give  this  whole  nation  hearts  to  consider  these  things, 
that  he  would  put  a  spirit  of  peace  and  resoWed  unity  into 
the  minds  of  this  whole  people,  to  be  true  to  their  own  hap- 
pioesB ;  and  by  how  much  the  greater  are  the  subtilties  of 
men  to  divide  them,  to  be  so  much  the  more  finnly  united  in 
prayers  to  God,  and  in  concord  between  themselves,  that 
Ihey  may  not  expose  their  persons,  estates,  posterities,  and 
(which  is  dearest  of  all)  their  religion,  to  the  crafty  and 
bloody  advantages  of  the  enemies  of  the  protestant  churches, 
who,  in  human  view,  could  have  no  way  to  overthrow  them, 
but  by  their  own  dissensions. 

I  have  done  with  this  point,  and  shall  conclude  all  with  a 
▼ery  few  words  of  the  next,  which  is  drawn  from  the  scope 
and  connexion  of  the  prayer,  suggested  to  the  judgement 
threatened.     It  is  this: 

Sect.  19.  When  temporal  judgements  are  felt  or  feared, 
Ckxl's  people  should  pray  for  spiritual  mercies.  Human  sor- 
rows cannot  overcome,  where  the  joy  of  the  Lord  is  our 
strength.  Thus  the  Lord  seems  to  have  taught  his  apostle : 
be  was  nnder  some  pressing  discomfort ;  the  messenger  of 
Satan  sent  to  buffet  him ;  he  prays  for  particular  deliverance, 
and  God  answers  him  '  non  ad  voluntatem  sed  ad  utilita* 
temV  implying  a  direction  unto  all  such  prayers,  "My 
grace  is  sufficient  for  thee  p.*'  When  thou  feelest  a  thorn  in 
thy  flesh,  pray  for  grace  in  thy  heart;  the  buffets  of  Satan 
cannot  hurt,  where  the  grace  of  God  doth  sudice:  so  he  di- 
lecteth  in  time  of  plague  and  famine,  to  pray,  and  to  seek 
his  &Ge  ^ ;  to  look  more  after  his  favour  than  our  own  ease ; 
to  be  more  solicitous  for  the  recovering  of  his  love,  than  for 
the  removing  of  his  rod.  This  is  a  true  character  of  a  filial 
disposition.  "  In  the  way  of  thy  judgements,*"  even  in  that 
way,  wherein  wicked  men  fling  thee  off,  and  give  thee  over, 

•  8  Ghron.  in.  2.        o  Bonos,  qoi  non  tribuit  quod  volumus,  ut  attribumt  quod 
■MlU'muii    ^m^.  ep.  34.  torn.  2.  p.  42.  Exaudieni  cmrdinem  dctidcrii  ejus,  noa 
quod  toac  peccbat,  at  in  roe  facercs  quod  semper  pctebat.    Conf.  i.  &.  c.  S. 
a.  p.  82.  p2Cor.xii.9.  q  2  Chroii.  vii.  14. 

P  2 


212  SEVEN    SERMONS    ON    THE  [SeniL  L 

and  quarrell  with  tbee,  and  repine  against  tliee,  even  in  the 
way  of  thy  judgements  **  do  we  wait  for  thee,  and  the  desire 
of  our  soul"  is  more  to  thy  name,  than  to  our  own  deliver- 
ance '.  True  disciples  follow  Christ  more  for  his  doctrine 
than  his  loaves',  and  are  willing  to  choose  rather  a£9iction 
than  iniquity  S 

The  grace  and  favour  of  God  is  *  life  "/  •  better  than  life  ':' 
and  therefore  must  needs  be  the  most  sovereign  antidote  to 
preserve,  and  to  bear  up  the  soul  above  all  other  discomforts ; 
whereas  if  he  be  angry,  no  other  helps  are  able  to  relieve  us. 
Brass  and  iron  can  fence  me  against  a  bullet,  or  against  a 
sword :  but  if  I  were  to  be  cast  into  a  furnace  of  fire,  it 
would  help  to  torment  me  ;  if  into  a  pit  of  water,  it  would 
help  to  sink  me.  Now  our  God  is  a  'consuming  fire  V  ^^^ 
his  breath  a  *  stream  of  brimstone  ".'  Human  plaisters  can 
never  cure  the  wounds  which  God  makes :  where  he  is  the 
smiter,  he  must  be  the  healer  too  ^  All  the  candles  in  a 
country  are  not  able  to  make  day  there,  till  the  sun  come ; 
and  all  the  contents  of  the  world  are  not  able  to  make  com- 
fort to  the  soul,  till  the  Sun  of  righteousness  arise,  with  heal- 
ing in  his  wings.'^'  In  a  mine,  if  a  damp  come,  it  is  in  vain 
to  trust  to  your  lights ;  they  will  bum  blue,  and  dim,  and  at 
last  vanish :  you  must  make  haste  to  be  drawn  upward,  if  you 
will  be  safe.  When  God  sharpeneth  an  affliction  with  his 
displeasure,  it  is  vain  to  trust  to  worldly  succours ;  your  de» 
sires  and  affections  must  be  on  '  things  above,'  if  you  will  be 
relieved.  There  is  no  remedy,  no  refuge  from  God's  anger, 
but  to  God's  grace.  Blood-letting  is  a  cure  of  bleeding  ^ 
and  a  bum  a  cure  against  a  bum  ;  and  ranning  unto  God  is 
the  way  to  escape  him  ;  as  to  close  and  get  in  with  him  that 
would  strike  you,  doth  avoid  the  blow.  In  a  tempest  at  sea, 
it  is  very  dangerous  to  strike  to  the  shore  ;  the  safest  way  is 
to  have  sea-room,  and  to  keep  in  the  main  still : — there  is  no 
landing  against  any  tempest  of  God^s  judgements  at  any 
shore  of  worldly  or  carnal  policies,  but  the  way  is  to  keep 
with  him  still :  if  he  be  with  us  in  the  ship,  the  winds  and 
the  sea  will  at  last  be  rebuked. 

t  Isat.  xzvi.  8.        •  John  t!.  29.         *  John  xvt.  21 .  xzxr.  9,  10.         •  fttlm 
ZZX.54  <Ptalmlxui.3.  yHeb.xn.29.  >  Ini.  zzz.  33. 

*  Hof .  Ti.  1 .  ^  Galores  caloribus  oncrande,  tansuinis  floxum  defiisa  ratoper 

deprimimus  ct  venula  rerocimtts.  Tert, 


¥cts.  i,i.]  FOURTEENTH  CIIAPTEU  OF  MOSEA.  213 

Sect.  20.  This  then  should  serve  to  humble  us  for  our  car- 
nal  prayers  in  times  of  judgements,  such  as  the  hungry  raven, 
or  the  dry  or  gaping  earth  makes,  when  we  assemble  our- 
selves for  com  and  wine,  for  peace  and  safety,  and  be,  in  the 
mean  time,  careless  whether  Ood  receive  us  graciously  or  no. 
Ood  mach  complains  of  it,  when  he  slew  Israel,  the  rack 
made  him  roar,  the  rod  made  him  flatter,  but  all  was  to  be  rid 
of  affliction :  it  was  the  prayer  of  nature  for  ease,  not  of  the 
Spirit  for  grace,  for  their  ^'  heart  was  not  right ''.'^  The  like 
he  complains  of  after  the  captivity  ** :  they  fasted  and  prayed 
in  the  fifth  month,  wherein  the  city  and  temple  had  been 
homed ;  and  in  the  seventh  month,  wherein  Gedaliah  had 
heeo  alain,  and  the  remnant  carried  captive ;  but  they  did  it 
not  oat  of  sincerity  toward  God,  but  out  of  policy  for  them- 
selves :  and  this  he  proves  by  their  behaviour  after  their  re- 
tain. If  you  had  indeed  sought  me,  you  would  have  re- 
membered the  words  of  the  prophets,  when  Jerusalem  was  in* 
habited  before,  and  being  returned,  would  now  have  put  them 
to  pradke.  But  Jerusalem,  inhabited  after  the  captivity, 
is  jusl  like  Jerusalem  inhabited  before  the  captivity  :  so  that 
from  hence  it  appears,  that  all  their  weeping  and  separating 
was  not  for  pious,  but  politic  reasons  *.  And  there  is  nothing 
imder  Heaven  more  hateful,  or  more  reproachful  unto  God, 
than  to  make  religion  serve  turns,  to  have  piety  lackey  and 
dance  attendance,  and  be  a  drudge  and  groom  to  private 
ends,  to  make  it  a  cloak  to  policy,  a  varnish  to  rotten  wood, 
silver,  dross  to  a  broken  potsherd. 

O  then,  when  we  weep,  and  separate  ourselves,  let  us  not 
then  think  to  mock  God  with  empty  ceremonies  of  repent- 
ance ;  let  us  not  assemble  ourselves  only  to  flatter  away  the 
rod  from  our  back,  and  to  get  peace  and  security  to  our  own 
persons ;  and  then  let  the  favour  of  God,  the  power  of  his 
giace,  the  comforts  of  his  Spirit,  be  unregarded  as  before ; 
as  if  we  (asted  and  prayed  only  for  our  backs  aud  bellies, 
not  for  our  conscieAces  or  conversations :  for  be  we  well 
assured,  he  who  doth  not  ask  the  things  which  he  ought, 
shall  not  obtain  the  things  which  he  asks :  such  a  prayer 
begs  nothing  but  a  deniaL 

We  have,  now  many  fasts  together,  prayed  for  making  up 

«  Pfeilin  UxTiii.  34,  37.  d  Jer.  zlii.  12.  xli.  1.  •  Zacli.  vii.  5,  6. 


214  SKV£N    SEKAIONS    ON    THE  [Seroi.  t. 

our  breaches,  for  repairing  our  ruins,  for  composing  our  dis- 
tractionsy  for  reducing  this  kingdom  unto  a  happy  constitu* 
tion,  for  a  right  understanding  between  the  king  and  his 
great  council.  These  prayers  we  have  not  found  yet  return 
like  Noah^s  dove,  with  an  olive-branch,  a  gracious  answer 
unto  us  again.  What  is  the  reason  ?  where  is  the  obstruc- 
tion ?  Is  not  he  a  God  that  heareth  prayers  ?  Is  it  not  his 
title  ?  Doth  he  not  glory  in  it  ?  Certainly  mercies  stop  not 
at  God,  but  at  us.  "  We  are  not  straitened  in  him,  but  in 
our  own  bowels."  If  there  come  but  a  little  light  into  a 
room,  the  defect  is  not  in  the  sun,  but  in  the  narrowness  of 
the  window :  if  a  vessel  fill  but  slowly,  the  fault  is  not  in 
any  emptiness  in  the  fountain,  but  the  smallness  of  the  pipe* 
If  mercies  ripen  slowly,  or  stop  at  any  time  in  the  way,  it  is 
not  because  they  are  unwilling  to  come  to  us,  but  because 
we  are  unfit  to  enjoy  them.  Our  prayers  doubtless,  in  many 
of  us,  have  not  been  words  taken  from  him,  but  from  our 
own  carnal  dictates. 

We  would  fain  have  things  well  in  our  country;  but 
have  we  hitherto  looked  after  our  consciences?  Tlie  dis* 
tractions  without  us,— have  they  driven  us  to  consider  the 
distempers  within,  or  to  desire  the  things  above  ?  The  un* 
3etiledness  of  peace  in  the  kingdom, — hath  it  awakened  us 
to  secure  our  peace  with  God  ?  We  would  fain  have  better 
times';  but  have  we  yet  laboured  for  better  hearts?  We 
would  fain  have  a  right  understanding  between  the  king  and 
his  great  council ;  but  have  we  yet  sadly  set  about  iU  to 
have  a  more  clear  and  sweet  communion  between  us  and 
our  God?  We  long  to  see  more  good  laws  ;  but  are  we  yet 
come  to  the  care  of  good  lives  ?  Every  one  cries  out,  "  Who 
will  show  us  any  good?^  but  how  few  think  on  ^*the  light 
of  God's  countenance.'' 

Hence,  hence,  beloved,  is  the  miscarriage  of  all  our  pray- 
ers. If  we  would  seek  God^s  kingdom,  we  are  promised  other 
things  by  way  of  overplus  and  accession ;  as  he  that  buy- 
eth  a  treasury  of  jewels,  hath  the  cabinet  into  the  bargain* 
But  when  we  place  our  kingdom  in  outward  comforts,  and 
let  our  'daily  bread ^  shut  all  the  other  five*  petitions  out 
of  our  prayers ;  no  wonder  if  the   '  promises  of  this  life/ 

f  Semper  dies  mili  in  seculo,  boni  in  Deo.  Jug.  in  Pulm  33. 


Vcr«.  I,  2.]  FOURTEENTH    CIIAPTEK    OF    HOSEA.  '^-15 

which  are  annexed  unto  g(Kiline»8,  do  not  anawer  those 
prayerSy  wherein  godliness  ia  neglected.  It  were  preposter- 
OQ8  to  beg^n  the  building  of  a  house  at  the  roof  and  not  at 
the  foundation :  piety  is  the  foundation  of  prosperity.  If 
jOQ  would  have  your  "  children  like  plants  and  like  polished 
sloneB,  your  gamers  full»  your  cattle  plenteous,  no  complain- 
ing  ia  your  streets  <; "  if  you  would  have  the  king  happy,  and 
the  church  happy,  and  the  state  happy,  and  peace  and  pros- 
perity flourish  again;  let  our  chief  prayer  be,  "  Lord,  make 
us  a  happy  people  by  being  our  Ood.""  Give  us  thyself,  thy 
grace,  thy  favour;  give  us  renewed  hearts,  and  reformed  lives; 
let  not  our  sins  confute,  and  outcry,  and  belie  our  prayers, 
and  pray  them  back  again  without  an  answer.  And  when 
we  seek  thee  and  thy  Christ  above  all,  we  know  that  with 
him  thou  wilt  freely  give  us  all  other  things  ^."^  The  spiri- 
toal  good  things  which  we  beg,  will  either  remove,  or  shelter 
and  defend  us  from  the  outward  evil  things  which  we 
suffer. 

Sect.  21.  Secondly,  This  serveth  for  an  instruction  unto 
us  touching  a  sanctified  use  of  God's  judgements,  or  threat- 
eoiogsi  when  we  "learn  obedience,**  as  Christ  did,  "by 
the  thii^  which  we  suffer  *;" — when  met^rifjMra  are  /Ao^^jxara, 
that  we  are  chastened  and  taught  together*';— when  suffer, 
iugs  do  quicken  spiritual  desires  ;  and  the  more  troubles  we 
find  in  onr  way,  the  more  love  we  have  to  our  country ; — 
when  we  can  say,  "  All  this  is  come  upon  us,  and  yet  we 
have  not  forgotten  thee  *;'* — when  we  can  serve  God  as  well 
in  'ploughing  and  breaking  the  clods,'  an  in  'treading  out 
the  com  "*;' — when,  with  Jonah,  we  can  delight  in  him,  even 
in  the  whale's  bellv,  and  suffer  not  our  love  of  him  to  be 
quenched  with  all  the  waters  of  the  sea ;  when  we  can 
truly  say  to  him,  '  Lord,  love  me,  and  then  do  what  thou 
wilt  unto  me ;  let  me  feel  thy  rod,  rather  than  forfeit  thine 
affection;' — when  we   can  look  through  the  anger  of  his 

9  Fnlm  czliT.  12,  15.  h  Quieqaid  tnihi  prseter  ilium  est,  dulce  non  est  i 
qoioqaid  mibi  rult  dare  Dominui  meus,  auferat  totum,  et  tc  mihi  det.  jlug, 
Eamrr.  2.  in  Ptalm  xxy'u — Hie  qaod  vinum  est,  non  potest  esse  panii ;  quod  dbi 
las  cft,  Doo  potest  esse  potus  :  Deus  tuus  totum  tibi  erit.  Manduoibts  cum,  ne 
ttonmi  bibes  eum,  ne  sitias  ;  illuminabcris  ab  eo,  ne  sis  c«cus  ;  fulcieris  ab  eo, 
nc  fkficias.  lb,  in  Psalm  xuvi.  >  Ilcb.  v.  8.  ^  Psalm  zciv.  12.  >  Psalm 
jiiv.  17,18.  n  Hos.  x.  11. 


216  SEVEN    SERMONS    ON    THE  [Scrnu  L 

chastisements  unto  the  beauty  of  his  commands;  and  to  the 
sweetness  of  his  toying  countenance,  as  by  a  rainbow  we  see 
the  beautiful  image  of  the  sun's  light  in  the  midst  of  dark 
and  waterish  clouds ; — ^when  by  how  much  the  flesh  is  the 
fuller  of  pain,  by  so  much  prayers  are  fuller  of  spirit ;  by 
how  much  the  heavier  are  our  earthly  sufferings,  by  so  mach 
the  stronger  are  our  heavenly  desires ; — when  God  threateiH 
eth  punishments,  and  we  pray  for  grace, — this  is  a  sanctified 
use  of  God's  judgements.  And  this  we  should  all  be  ex* 
horted  unto  in  the  times  of  distraction,  to  make  it  the  prin- 
cipal argument  of  our  prayers  and  study  of  our  lives,  to  ob» 
tain  spiritual  good  things ;  and  the  less  comfort  we  find  in 
the  world,  to  be  the  more  importunate  for  the  comforts  of 
God,  that  by  them  we  may  encourage  ourselves,  as  David 
did  in  his  calamity  at  Ziklag*;  when  the  city  Shechem  was 
beaten  down  to  the  ground,  then  the  men  and  women  fled  to 
the  strong  tower,  and  shut  that  upon  them  ^  "  The  name  of 
the  Lord  is  a  strong  tower ;  the  righteous  flee  to  it  and  are 
safe  ^r 

Herein  we  shall  more  honour  God,  when  we  set  him  up  in 
our  hearts  as  our  fear  and  treasure,  and  mourn  more  towards 
him,  than  for  the  miseries  we  feel ;  and  suspire  more  after 
him,  than  all  the  outward  contentment  which  we  want. 

Herein  we  shall  more  exercise  repentance,  for  it  is  worldly 
sorrow  which  droopeth  under  the  pain  of  the  flesh,  but  godly 
sorrow  is  most  of  all  affected  with  the  anger  of  God. 

Herein  we  shall  more  prevail  with  God,  the  more  heavenly 
the  matters  of  your  prayers  are,  the  more  prevalent  they 
must  needs  be  with  a  heavenly  Father.  We  have  five  spirw 
tual  petitions  unto  one  for  bread ;  the  more  suitable  our 
prayers  are  to  God^s  will,  the  more  easy  access  they  will  have 
to  his  ear.  The  covenant  of  grace  turns  precepts  into  pro- 
mises, and  the  spirit  of  grace  turns  precepts  and  promises 
into  prayers.  It  is  not  God^s  will,  that  we  should  live  with- 
out afflictions,  but  <  our  sanctification  is  God's  will  \*  The 
more  prayers  proceed  from  love,  the  more  acceptable  to  the 
God  of  love  : — now  prayer  against  judgements  proceeds  from 
fear ;  but  prayer  for  grace  and  favour  proceeds  from  love. 

Lastly,  Hereby  we  shall  more  benefit  ourselves:  God's 

B  1  Sftm.  XIX.  6.        •  Judges  iz.  51.        P  Prov.  xviii.  IB.        q  1  The«.  iv.  S. 


Vert.  1,2.]  FOURTEENTH  CIlAPTEli  OF  HOSEA.  217 

grace  ia  much  better  than  our  own  ease ;  it  gives  us  meek- 
ness to  submit,  it  gives  us  strength  to  bear,  it  gives  us  wis- 
dom to  benefit  by,  our  afflictions. 

God's  favour  is  much  better  than  our  own  ease,  and  is  a 
recompense  for  suflferings  beyond  all  their  evils.  A  man 
would  be  contented  to  be  loaded  with  gold,  so  he  might 
have  it  for  the  bearing ;  though  it  be  heavy,  yet  it  is  pre- 
eioiia,  and  God's  favour  turns  affliction  into  gold.  "  If  he 
gives  quietness,  nothing  can  give  trouble '^;^  and  if  he  keep 
back  his  grace  and  favour,  nothing  can  give  peace  :  neither 
wealth,  nor  honours,  nor  pleasures,  nor  crowns,  nor  all  the 
worid,  with  the  fulness,  or  rather  the  emptiness  thereof,  can 
do  as  mny  good  at  all.  Any  thing  which  will  consist  with 
ibe  reign  of  lust,  with  the  guilt  of  sin,  witli  the  curse  of  the 
law,  vrith  the  wrath  of  God,  with  horrors  of  conscience,  and 
with  the  damnation  of  hell,  is  too  base  to  be  called  the  good 
of  man.  ''To  do  judgement,  to  love  mercy,  and  walk 
hnmbly  with  God,**  this  is  *bonum  hominis,^  the  good  of 
man*;  **to  fear  God,  to  keep  his  commandments,*^  this  is 
'  totom  hominis,*  the  whole  end,  and  happiness  of  man  *. 

Of  then  get  remission  and  removal  of  sin ;  get  this  '  bonum 
homiois,'  the  oil  of  grace  in  your  lamps,  peace  of  God  in 
yoor  hearts,  the  streams  of  the  rivers  of  God  in  your  con- 
sciences: and  then,  though  the  earth  be  moved,  and  the 
moontains  shake,  and  the  waters  roar,  whatever  distractions, 
wltttever  desolations  happen,  *  Impavidum  ferient  ruinae  ;* 
thou  shalt  find  a  chamber  in  God^s  providence,  a  refuge  in 
his  promises,  'a  pavilion  in  the  secret  of  his  presence,'  to 
protect  and  to  comfort  thee  above  them  all. 

r  Job  zzxiT.  29.  •  Mich.  vi.  8.  •  Ecdcs.  xii.  13. 


THE 


SECOND    SERMON. 


HOSEA  XIV.  2,  3. 

So  will  we  render  the  calves  of  our  lips.    3.  Asshur  shall 

not  save  us ;  we  will  not  ride  upon  horses :  neither  wiU  we 
smf  to  the  work  of  our  hands^   )  e  are  our  godSf  S^c. 

In  the  whole  context,  we  have  before  observed  two  gene- 
ral parts ;  '  Israel's  prayer/  and  '  Israel's  promise.^  The 
prayer  we  have  handled ;  and  do  now  proceed  unto  the  pro- 
mise, wherein  are  two  things  to  be  considered :  1.  The 
covenant  itself.  2.  The  ground  upon  which  they  make  it ; 
God^s  mercy  to  the  fatherless. — First  then,  of  the  covenant, 
wherein  they  promise  two  things.  1 .  Thanksgiving,  for  God's 
hearing  and  answering  of  their  prayers.  2.  A  special  care 
for  amendment  of  their  lives. 

'*  We  will  retider  the  calves  of  our  Ups"]  The  apostle,  out  of 
the  Septuagint,  reads  it,  "  the  fruit  of  our  lips  V  It  is  the 
use  of  the  Scripture  to  describe  spiritual  duties  by  expres- 
sions, drawn  from  ceremonies  and  usages  under  the  law ;  as 
repentance  is  called  '  washing  V — ^^d  prayer, '  incense '  ;^  and 
the  righteousness  of  saints^,  '  fine  linen/  being  an  allusion  to 
the  garments  of  the  priests ' ;  and  Christ  ^,  *  an  altar/  where- 
by both  our  persons  and  services  are  sanctified  and  accept- 
ed s.  Thus  here,  the  spiritual  sacrifices  of  praise  are  called 
'  calves,'  to  show  the  end  of  all  sacrifices,  which  were  or- 


•  Pro  Dno  legisse  Tidentur  nO  Heb.  xiti.  15.  ^  Istt.  i.  26.        c  Psalm 

cxli.  2.  RcT.  V.  8.  d  Rev.  iii.  18.  vii.  14.  Pulm  xzxii.  9.  Ezod.  xxviii.  2. 

Zscb.  iii.  4.  PMlm  xW.  8.  •  Rev.  xix.  8.  '  Vide  Reynolds'  Conference 

with  Hait,  c.  8.  div.  4.  ec  Afuin,  in  Heb.  xiii.  10.     Habcmus  aharc  viz.  corpui 
Chritti.  Hetych,  in  Liv.  1. 1.  c.  4.  I  Heb.  xiii.  10.  Rom.  xii.  I.  1  Peter  ti. S 

Isai.  Ui.  7. 


Vcr.  5,5.]    FOUHTliENTH    CHAPTEU    OF    HOS£A.  210 

daiDed  for  the  stirriog  up  of  spiritual  afiections  and  praises 
unto  God  ^ :  and  also  to  intimate  the  vanity  of  ceremonial 
without  real  services.  The  beast  on  the  altar  was  but  a  car- 
naly — but  the  faith  of  the  heart,  and  the  confession  of  the 
mouth,  was  a  reasonable,  sacrifice.  No  point  more  insisted 
on  in  the  prophets  than  this*.  They  had  idolatrously  disho^ 
noared  God  with  their  calves  of  Dan  and  Bethel,  and  they 
had  carnally  and  superstitiously  placed  all  worship  and  holi- 
ness in  the  calves  of  the  altar :  but  now  they  resolve  to  wor. 
ship  God  neither  politicly,  after  human  inventions;  nor 
peffnnctorily,  with  mere  outward  ceremonies :  but  spiritually 
and  from  inward  affections :  for  the  lips  are  moved  by  the 
heart 

Now  thanksgiving  is  further  called  the  ^  calves,*  or  sacri* 
fices  ^  of  the  lips,^  to  intimate,  that,  after  all  God's  rich  mer* 
cies  upon  us  in  pardoning  our  sins,  and  in  multiplying  his 
grace  and  spiritual  comforts  upon  us, — we,  like  beggars, 
have  nothing  to  return,  but  the  bare  acknowledgements  and 
praises  of  our  lips,  words  for  wonders  :  and  those  words  too 
bis  own  gifts;  we  cannot  render  them  to  him,  before  we  have 
received  them  from  him  ^. 

SicT.  2.  Asshur  shall  not  unt  to.]  Unto  the  general  con- 
fession of  sin,  intimated  in  those  words,  "  take  away  all  im* 
^fmty^**  here  is  added  a  particular  detestation  of  their  special 
•ins,  with  a  covenant  to  forsake  them  ;  lest,  waxing  wanton 
with  pardon  and  grace,  they  should  relapse  into  them  ngain. 
The  sum  is,  to  confess  the  vanity  of  carnal  confidence,  be- 
taking itself  to  the  aid  of  men,  to  the  strength  of  horses,  to 
the  superstition  of  idols,  for  safety  and  deliverance.  All 
which  they  are,  now  at  last,  by  their  experience  and  by  their 
repentance,  taught  to  abandon,  as  things  which  indeed  can- 
not,  and  therefore  they  are  resolved  shall  not,  save  them. 

By  the  Assyrian  is  here  intimated  '  all  human  succour, 
procured  by  sinful  correspondence ;'  by  a  synecdoche  of  the 
part  for  the  whole.  But  he  is  particularly  mentioned,  1. 
Because  he  was  the  chief  monarch  of  the  world ;  to  show, 
that  the  greatest  worldly  succours  are  vain,  when  they  are 

^  Vide  Tertul,  contr.  Jad«os,  c.  5,  6.  et  de  Orationc,  c.  1. — /4ug.  de  Gy.  Del, 
1. 10.  c  5.  ctep. 49.  ^Isat.  i.  15.  Mic.  vi.  6,  7,  8.  Amotiv.4.  v.  5.  ii.  I. 

Psalm  1. 13,  15.  Iziz.  30,31.  ^  Psalm  cx¥i.  12,  13.  Maith.  xti.  34.  1  Chfon. 
sziz.  16. 


220  S£V£N   S£BI10NS  ON    TU£  [Serm.II. 

relied  upon  without,  or  against  God.  2.  Because  the  Scrip- 
ture takes  notice  often  of  it  as  their  particular  sin,  the  send- 
ing unto,  relying  upon,  and  paying  tribute  unto  him  for  aid 
and  assistance  V  3.  Because,  instead  of  helping,  he  did 
greatly  afflict  them.  Their  flying  unto  him,  was  like  a  bird's 
flying  into  a  snare,  or  a  fishes  avoiding  the  pole  wherewith 
the  water  is  troubled,  by  swimming  into  the  net. 

By  horses  we  are  to  understand  the  '  military  preparations 
and  provisions^  which  they  made  for  themselves,  both  at 
home,  and  from  Egypt**. 

By  the  work  of  their  handsy  are  meant  their  '  idols,^  which 
were  beholden  to  their  hands  for  any  shape  or  beauty  that 
was  in  them.  The  same  hands  which  formed  them,  were 
afterwards  lifted  up  in  worship  unto  them  ^  Time  was  when 
we  said,  ''  These  are  our  gods  which  brought  us  up  out  of 
Egypt P;^'  but  now  we  will  not  say  so  any  more;  for  how  can 
a  man  be  the  maker  of  his  Maker  ? 

'<  For  in  thee  the  fatherless  jfindeth  mercy  y]  This  is  the 
ground  of  their  petition  for  pardon  and  grace,  and  of  their 
promise  of  praises  and  amendment  God's  mercy  in  hearing 
the  prayers,  and  in  enabling  the  performances  of  his  people. 
It  is  a  metaphor  drawn  from  orphans  in  their  minority,  who 
€u^,  1  •  Destitute  of  wisdom  and  abilities  to  help  themselves ; 
3.  Exposed  to  violence  and  injuries ;  3.  Committed,  for  that 
reason,  to  the  care  of  tutors  and  guardians  to  govern  and 
protect  them. — ^The  church  here  acknowledgeth  herself  an 
outcast,  destitute  of  all  wisdom  and  strength  within,  of  all 
succour  and  support  from  without ;  and  therefore  betaketh 
herself  solely  unto  God's  tuition,  whose  mercy  can,  and 
useth  to,  help  when  all  other  help  fails. 

This  is  the  last  link  of  that  golden  chain  of  repentance, 
made  up  of  these  gradations.  1.  An  humble  address  unto 
God.  2.  A  penitent  confession  of  sin.  3.  An  earnest  peti- 
tion against  it.  4  An  imploring  of  grace  and  favour*  5. 
Thanksgiving  for  so  great  benefits.  6.  A  covenant  of  new 
obedience.  And  lastly,  A  confidence  and  quiet  repose  in  God. 

1  Ho8.  T.  13.  vii.  11,  12.  2  Kings  xv.  19, 20.  »  2  Chron.  i.  16.  Isai.  zzxi.  1. 
o  Isai.  xliv.  10, 17.  xlvi.  6,  7,  8.  Jer.  x.  3.  xv.  6,  20.  Acts  xix.  26.  p  £xoiL 
xxxii.  4.  1  Kings  xU.  28.  <l  Orphanoirophi  sunt,  qui,  praentibus  atque  sub- 
scantiis  destitutes,  minores  sustcntant,  ct  cducant  velut  affectione  patcrna.  Cod. 
de  Episc.  et  Ckiic.  1. 1.  Tit.  1.  leg.  32.  and  35. 


VeffB.i,S.J  FOURTEENTH    CHAPTER    OF    UOSEA.  221 

JLet  as  now  consider,  what  useful  observations  tlie  words, 
thus  opened,  will  afford  unto  us.  And  one  main  point  may 
be  collected  from  the  general  scope  of  the  place.  We  see 
after  they  have  petitioned  for  pardon  and  grace,  they  then 
lestipolate  and  undertake  to  perform  duties  of  thankfulness 
and  obedience. 

Sbct.10.  True  penitents,  in  their  conversion  from  sin,  and 
hamiliatioD  for  it,  do  not  only  pray  unto  God  for  mercy,  but 
do  farther  covenant  to  express  the  fruits  of  those  mercies  in  a 
thankful  and  obedient  conversation.  When  first  we  arc  ad- 
mitted into  the  family  and  household  of  God,  we  enter  into 
a  covenant.  Therefore  circumcision,  whereby  the  cliildren  of 
the  Jews  were  first  sealed  and  separated  for  God,  is  called 
his  ^  covenant '';^  because  therein  God  did  covenant  to  own 
them,  and  they  did,  in  the  figure,  covenant  to  mortify  lust, 
and  to  serve  him ;  without  which,  they  were,  in  his  sight, 
bat  oncircumcised  still.  **  I  will  punish  %  saith  the  Lord, 
all  thoae  that  are  circumcised  vi  uncircumcisian  ;'^ — so  the  ori* 
ginal  runs*:  and  the  nations  there  mentioned  with  Judah, 
who  are  said  to  be  uncircumcised,  did  yet  use  circumcision", 
aa  the  learned  have  observed ;  but  being  out  of  covenant 
with  God,  it  is  accounted  to  them  as  uncircumcision :  and 
so  waa  that  of  the  Jews  too,  when  they  did  break  covenant 
with  God  *,  And  as  the  Gentiles,  being  converted,  are  called 
'  Jeway'  and  said  to  be  ^  bom  in  Sion  '  ;^  so  the  Jews,  living 
impeoitently,  are  called  '  Gentiles  ',  Canaanites,  Amorites, 
Hittites,  Ethiopians,  Sodomites*.'  In  like  manner,  baptism 
aaMNig  Christians  is  called,  by  the  apostle,  avni^cmf  &ye^ 
jgygryaj  which  the  learned  interpret  '  the  answer,  or  co« 
veoant  of  keeping  a  good  conscience'  towards  God  ^ ;  the 
word  signifying  '  a  question/  or  '  interrogation,^  which  some 


zris.  13.  * '  Visitabo  toper  omnes  populos  incircumcisot  :*  Venio 

Chdd.  *BgiyWfo^ai  M  wdrrmt  wtprrerfoifUrovf  dicpo9v9riat  airSp,  Septu- 
^VB^  t  Jer.  is.  25.  •  Herodot.  1.   2. — Atapanut  tpud  Eineb.  de 

Frspant.  ETang.  L  9.  c.  27.— Or^r*  in  Rom.  1.  2.  c.  2. — Cyprian,  de  ratione 
Cbnincia. — CUm.  Alex.  Strom.  1.  1. — Pitrii  Hieroglyph.  1.  6. — Peter,  in  Gen. 
Xfii.  13v— rs^l^f.  deSacn  Philotophit.  >  Rom  ii.   18,  19.  Acts  Yii.  51. 

7  GaL  ¥1.  16.  1  Cor.  xii.  2.  Psalm  Ixxxvii.  4,  5.  *  Cameron  de  Eccl.  p.  34.— 
Nee  hoe  noram  Scripturia  figurate  uti  transUtione  nominum  ex  comparatione 
cnmbmin,  ftc.  TerU  cont.  JudacDt,  c.  8.  et  contr.  Marcton.  1.  3.  c.  B^'-^Ihodati. — 
Beintitu.  •  Esek.  x? i.  3.   Hos.  xii.  7.  Amos  ix.  7.  Isai.  i.  10.  »  1  Pcc 

ill.  21. 


222  SEVEN    SERMONS   ON   THE  [SemuII. 

would  have  to  be  the  conscience's  making  interpellation  for 
itself  to  God  ; — others  to  be  as  much  as  SoxifAoo-Mc^  '  the  exa- 
mining' of  a  man'*s  self,  like  that  before  the  Lord^s  supper  ^. 
[  rather  take  it  as  an  allusion  to  the  manner  of  John's  bap- 
tism, wherein  the  people  first  confessed,  and  consequently 
renounced  sin;  and  being  taken  into  Christ's  seryice,  or 
into  that  kingdom  of  God  which  was  at  hand,  did  enquire 
after  the  work  which  they  were  to  do.  And  we  find  the 
same  word  in  Luke  iii.  10.,  which  the  apostle  Peter  usetb, 
hn^pdrwf  leurov,  ^*  The  people  asked  him,  saying,  What  shall 
we  do  T  whereby  is  intimated  an  engaging  of  themselves, 
by  a  solemn  promise  and  undertaking,  to  the  practice  of  that 
repentance  unto  which  John  baptized  them.  Whence  arose 
the  grave  form  of  the  ancient  churches,  wherein  questions 
were  proposed  to  the  person  baptized  touching  his  *  Faith 
and  repentance,  renouncing  the  world,  the  flesh,  and  the 
devil,^  with  a  solemn  answer  and  stipulation  obliging  there- 
unto. Which  custom  seems  to  have  been  derived  from  the 
practice,  used  in  the  apostles'  time,  wherein  profession  of 
faith,  unfeigned  and  sincere  repentance,  was  made  before 
baptism*.  This  is  the  first  dedicating  of  ourselves,  and 
entering  into  a  covenant  with  God,  which  we  may  call,  in 
the  prophet's  expression,  *  the  subscribing,'  or  giving  a 
man's  name  to  God  ^ 

Now  the  covenant  between  us  and  God  being  perpetual, 
«  a  covenant  of  salt  > ;"  as  we  are  to  begin  it  in  our  own  bap- 
tism, so  we  are  to  continue  it  to  our  lives*  end,  and  upon  all 
fit  occasions  to  repeat  and  renew  it,  for  our  further  quickening 
and  remembrancing  unto  duties.    So  did  David** :  so  Jacob ' : 

•  1  Cor.  xil.  28.  ««  Ukc  iii.  10.  •  Acts  ii.  38.  viii.37.  xtI.  3.  xix.  4. 

'  Icai  xliv.  5.  jiug.  lib.  dc  fide  et  operibus,  c.  9. — Tert,  ad  Martyr,  c.  2. et  3.  ct 
de  coron.  Milit.  c.  3.  ct  13.  de  Habitu  mulicb.  c.  2.  de  Spectacul.  c.  24.  ct  lib.  de 
Idololatria,  Apol.  c.  38. — Intcrrogatio  Icgitima  et  Ecclesiastica.  Firmil.  apod 
Cypr.  ep.  75.  et  ib.  cp  70.  et  76.Saiv.  1.  6.  cod.  de  Episcop.  Audicnt.  1.  34. 
fleet.  1. — Vide  Darumm,  in  jiug.  Enchirid.  c.  42. — Brision,  I.  Dominic,  de  apecnc 
^-Joseph,  Ficfcomit,  de  Antiq.  Bapt.  1.  2,^Gatak,  of  Lots,  p.  319.— £jp€ii.  in 
Tit.  digres.  9.  Verbis  obligatio  contrahitur  ex  intcrrogatione  et  respons.  ff.  de 
obligationibus  et  Action.  1.  1.  sect  7.  et  de  veiborum  obligat.  1.  5.  lecL  1. 
f  De  pacto  salis,  vide  Paul,  Fagt.  in  Lcvit.  22,  et  Perer.  in  Gen.  xix.  16,  17,  26. 
(SfucA-.  Antiq.  Con viv.  1.  1.  c.  30.— Sal  durature  amicitiae  symbolum.  Piernu^ 
lib.  31.— Jer.  xxxii.  2  Chron.  xiii.  5.  h  Psalm  cxix.  106.  I  Gen.  xxyUi. 

20,21,22. 


Vers,  t,  5.]   FOURTEENTH  CHAPTEK  OF  H08EA.  223 

SO  Asa,  and  the  people  in  his  time  ^ :  so  Hezekiah ' :  so  Jo- 
siah  ** :  so  Ezra  and  Nehemiah  °. 

Sect.  4.  The  reasons,  enforcing  this  duty,  may  be  drawn 
from  several  considerations.  1.  From  God  in  Christ,  where 
two  strong  obligations  occur,  namely,  the  consideration  of 
his  dealing  with  us,  and  of  our  relation  unto  him.  For  the 
former^  he  is  pleased  not  only  to  enter  into  covenant  with  us, 
bat  to  bind  himself  to  the  performance  of  what  he  pro- 
miseth.  Though  whatever  he  bestow  upon  us,  is  all  matter 
of  mere  and  most  free  grace,  wherein  he  is  no  debtor  to  us 
at  all,  yet  he  is  pleased  to  bind  himself  unto  acts  of  grace. 
Men  love  to  have  all  their  works  of  favour  free,  and  to  re* 
serve  to  themselves  a  power  of  alteration  or  revocation,  as 
themselves  shall  please.  But  God  is  pleased,  that  his  gifts 
should  take  upon  them  in  some  sense  the  condition  of 
debts ^;  and  although  he  can  owe  nothing  to  the  creature**, 
yet  be  is  contented  to  be  a  debtor  to  his  own  promise ;  and 
having  at  first  in  mercy  made  it,  his  truth  is  after  engaged  to 
the  perfonnance  of  ifi. 

Again,  his  word  is  established  in  Heaven ;  with  him  *'  there 
is  no  variableness,  nor  shadow  of  change  ;"  his  **  promises 
are  not  Yea  and  Nay,  but  in  Christ,  Amen  ^^'  If  he  speak  a 
thing,  it  shall  not  fail  *.  He  spake,  and  the  world  was  made : 
his  Word  alone  is  a  foundation  and  bottom  to  the  being  of 
aD  his  creatures ;  and  yet,  notwithstanding  the  immutable 
certainty  of  his  promises,  when  they  are  first  uttered,  for  our 
he  is  pleased  to  bind  himself  by  further  ties. '     Free 


k  2  Cbron.  xy.  12.  15.  1  2  Chron.  xzix.  10.  xxx.  5.  23.         •2  Cbron. 

zzxiT.  31,  32.  B  Ezra  x.  3.  Nehem.  ix.  38.         «  Dignxris  eis  quibuB  omnia 

debia  dimittii,  etiam  promiMionibus  mis  debitor  fieri.  Aug,  Conf.  I.  5.  c.  9. — 
NoQ  ei  aliqoid  dedimus,  et  tenemus  debitorcin.  Unde  debitorem?  quia  promU- 
aoresf,  mm  dicimm  Deo,  *  DomiDe  :  redde  quodaccepisti,  ted  ;'  '  redde  quod  pro- 
aiMd.'  Aug.  in  Psal.  xxiii.— Cum  promissum  Dei  redditur,  justitia  Dei  dicitur; 
jonitia  caim  Dei  est,  quia  redditum  est  quod  promis»um  est.  Ambrot,  in 
Rom.  3.— Justum  est  ut  reddat  quod  debet ;  debet  autem  quod  pollicitus  est  : 
Ec  hjK  cat  justitia  de  qua  pro«urolt  Apostolus  promisso  Dei.  Bern,  de  grat.  et 
lib.  arbft. — Licet  Deos  debituro  alicui  dct,  non  taroeo  est  ipse  debitor,  quia 
IpK  ad  tSm  non  ordinatur,  sed  potius  alia  ad  ipsum  ;  et  ideo  justitia,  quandoquc 
Saitur  in  Deo  condecentta  su«  bonitatis.  Aquin.  part.  1.  qu.  21.  art.  1.  Nulla 
aKa  in  Deo  justitia,  nisi  ad  se,  quasi  ad  alterum,  ut  sibi  ipsi  debitum  reddat, 
secBBdmn  omdecratiam  bonitatis,  et  rectitudinem  volunutis  sue.  Scohu  4. 
diiL  46.  q.  P  Rom.  xi.  35.  Job  xxii.  3.  xxxv.  7,  S.  4  Mic.  vii.  20. 

r  2  Cor.  i.  20.  •  Josh.  xxi.  45.  t  Quid  est  Dei  Tcri  Tcraciiqiie  juiatio, 

nisi  promiisi  cufiBrroatiu,  ct  infidclium  qu»dam  incrcpatio  ?  Aug,  de  Civ.  Dei, 
lib.  16.  cap.  32.  ^ 


224  SKVEN    SERMONS   ON    THE  [Sen««  IL 

mercy,  secured  by  a  covenant,  and  a  firm  covenant  secured 
by  an  oath  "  ;  that  we,  who,  like  Gideon,  are  apt  to  call  for 
sign  upon  sign,  and  to  stagger  and  be  disheartened,  if  we 
have  not  double  security  from  God ;  we,  whose  doubting 
calls  for  promise  upon  promise,  as  our  ignorance  doth  for 
precept  upon  precept,  may,  by  "  two  immutable  things, 
wherein  it  is  impossible  for  God  to  lie,  have  strong  consola- 
tioQ.'*  Now  if  God,  whose  gifts  are  free,  bind  himself  to  be* 
stow  them  by  his  promise  ;  if  God,  whose  promises  are  sure, 
bind  himself  to  perform  them  by  his  oath :  how  much  more 
are  we  bound  to  tie  ourselves  by  covenant  unto  God,  to  do 
those  things  which  are  our  duty  to  do ;  unto  the  doinf;; 
whereof  we  have  such  infirm  principles,  as  are  a  mutablo 
will,  and  an  unsteadfast  heart 

For  the  latter,  our  relation  unto  him, — we  are  his,  not  only 
by  a  property  founded  in  his  sovereign  power  and  dominion 
over  us,  as  our  Maker,  Lord,  and  Saviour "" ;  but  by  a  property 
growing  out  of  our  own  voluntary  consent,  whereby  we  sur- 
render, and  yield,  and  give  up  ourselves  unto  God  ^.  We 
are  not  only  his  people ',  but  his  willing  people,  by  the  inter- 
vention of  our  own  consent.  '  We  give  him  our  hand^  (as 
the  expression  is  *)  which  is  an  allusion  to  the  manner  of 
covenants  or  engagements  *^.  We  offer  up  ourselves  as  a  free 
oblation',  and  are  thereupon  called  '*  a  kind  of  first-fruits  ^J' 
We  are  his ;  the  wife  is  her  husband's  *.  Now  such  an  iiii. 
terest  as  this,  ever  presupposeth  a  contract.  As  in  ancient 
forms  of  stipulation,  there  was  asking  and  answering,  *'  Spon- 
des?  Spondeo.  Promittis?  Promitto.  Dabis?  Dabo:** — as 
in  contract  of  marriage,  the  mutual  consent  is  asked  and 
given  ^ ;  so  is  it  here  between  God  and  the  soul ;  the  cove- 
nant is  mutual  s.  He  promiseth  mercy  to  be  ^'  our  exceeding 
great  reward ;''  and  we  promise  obedience,  to  be  his  ^  willing 
people;''  and   usually  according  as  is   the  proportion  of 

•  Deut.  vii.  12.    Uke  i.  72,  73.    Heb.  vi.  17,  18.  «  Ptalm  c  3.    1  Coc 

vi.  19,  20.        .y  Rom.  vi.  19.  2  Cor.  viii.  5.  «  Psalm  ex.  3.  «  2  ChiiMi. 

XXX.  8«  b  Emtttere  manum  est  cautionem  stve  chirographum  dare  s  ff.  dft 

probat.  et  presumpt.  1.  15< — Junge  ergo  manus,  et  coocipe  foedot :  Stathtt,'  ■< 
Hens  ubi  pacta  fides,  oommissa  que  dextera  dextrse  ?  Ovid, — Jiutioian.  Inscitiil. 
de  verborum  obligat.  Sect.  1.  1.  3.  £F.  de  ObligaL  et  Actioa.  Sect.  2^— >PiOf. 
tI.  1, 17,  IS.  Esek.  xyu.  18.  «  Rom.  xy.  16.  ^  James  i.  18.  •  Ho*, 
ii.  19.  Eaek.  w'u  8.        f  Gen.  zxtv.  58.        f  Gen.  XYii.  2. 


Vm.  f,3.]     FOUICT££NTH  CHAPTER  OF  HOSEA.         225 

Strength  in  our  faith  to  believe  God's  promises  of  mercy  to 
us,  such  is  also  the  proportion  of  care  in  our  obedience  to 
perform  our  promises  of  duty  unto  him. 

Sect.  5.  II.  From  ourseWes.  And  here  covenants  are 
needful  in  two  respects.  1.  In  regard  of  the  falseness  and 
deceitfuhiess  of  our  corrupt  hearts  in  all  spiritual  duties. 
The  more  cunning  a  sophister  is  to  evade  an  argument,  tlie 
flBore  close  and  pressing  we  frame  it : — the  more  vigilant  a 
prisoner  to  make  an  escape^  the  stronger  guard  we  keep 
■pon  him.  Our  hearts  are  exceeding  apt  to  be  false  with 
God :  one  while,  they  melt  into  promises  and  resolutions  of 
obedience,  as  Pharaoh  and  Israel  did* ;  and  presently  forget 
mod  harden  again.  Lot's  wife  goes  out  of  Sodom  for  fear  of 
the  judgements,  but  quickly  looks  back  again,  out  of  love  to 
the  place,  or  some  other  curiosity  and  distemper  of  mind. 
Saul  relents  towards  David,  and  quickly  after  persecutes  him 
again *"•  This  is  the  true  picture  of  mane's  heart' under  a 
strong  conviction,  or  in  a  pang  of  devotion,  or  in  time  either 
of  sickness,  or  some  pressing  affliction  :  on  the  rack,  in  the 
furnace,  under  the  rod,  nothing  then  but  vows  of  better 
obedience;  all  which  do  oftentimes  dry  suddenly  away  like  a 
morning  dew,  and  wither  away  like  Jonah's  gourd.  Thcre- 
fqre,  both  to  acknowledge,  and  prevent  this  miserable  per- 
fidioosnesB  of  such  revolting  hearts,  it  is  very  needful  to 
bind  them  unto  God  with  renewed  covenants  :  and  since  they 
are  so  apt,  with  Jonah,  to  run  away,  and  start  aside,  to  ncg- 
lect  Nineveh,  and  to  flee  to  Tarshitih,  necessary  is  it  to  find 
them  out,  and  to  bring  them  home,  and,  as  David  did  S  to  fix 
and  fasten  them  to  their  business,  that  they  may  not  run 
away  any  more. 

2.  In  regard  of  the  natural  sluggishness,  which  is  in  us, 
anto  duty.  We  are  apt  to  faint  and  be  weary,  when  we  meet 
with  any  unexpected  difhculties  in  God'^s  service;  to  esteem 
the  wilderness  as  bad  as  Egypt ;  to  sit  down  as  Hagar  did, 
snd  cry,  to  think  that  half-way  to  Heaven  is  far  enough, 
and  almost  a  Christian  progress  enough  ;  that  baking  on 
one  side  will  make  the  cake  good  enough ;  that  God  will 

•  Fnlm  Ixxfiii.  34,  37.  b  I  Saxn.  xxiv.  17,  19.  *  InvrrsA  ocrasione, 

^Millire  tanicm  quK  Utcbat  in  ulcere,  ct  exciMin,  non  cztirpatam,  arborcm  in 
tylvun  puUnUre  videat  dentiorcm.  Btrn,  Scrm.  2.  in  Assump.  Maris, 
k  Pnioi  Ivu.  7. 

VOL.  III.  Q 


226  SEVEN    SERMONS  ON    THE  Serin.  II.] 

accept  of  bankrupt-payment^  a  noble  in  the  pound,  part  of 
our  hearts  and  duties  for  all.  We  must  sometimes  venture 
to  leap  the  hedge,  for  there  is  "  a  lion  in  the  way."  Now 
to  correct  this  torpor,  this  acedia,  and  ^Xxyo^^ta,  as  the 
apostle  calls  it^;  this  pusillanimity  and  faint-heartedness  in 
God^s  service, — ^we  must  bind  them  on  ourselves  with  re- 
newed ^  covenants,  and  put  the  more  strength  because  of  the 
bluntoess  of  the  iron  ".  A  covenant  doth,  as  it  were,  twist 
the  cords  of  the  law,  and  double  the  precept  upon  the  soul. 
When  it  is  only  a  precept,  then  God  alone  commands  jit: 
but  when  I  have  made  it  a  promise,  then  I  command  it,  and 
bind  it  upon  myself.  The  more  feeble  our  hands  and  knees 
are,  the  more  care  we  should  have  to  bind  and  strengthen 
them,  that  we  may  lift  them  up  speedily,  and  keep  them 
straight  ** ;  and  the  way  hereunto  is  to  come  to  David's  reso- 
lution, ^*  I  have  purposed,  that  my  mouth  shall  not  trans- 
gress P."  Empty  velleities,  wishings,  and  wouldings  will  not 
keep  weak  faculties  together.  Broken  bones  must  have 
strong  hands  to  close  them  fast  again.  A  crazy  piece  of 
building  must  be  cramped  with  iron  bars,  to  keep  it  from 
tottering.  So  if  we  would  indeed  cleave  to  the  Lord,  we 
must  bring  purposes  of  heart,  and  strong  resolutions  to 
enable  us  thereunto  '^.  Cleaving  will  call  for  swearing  ^  As 
it  should  be  our  prayer,  so  also  our  purpose,  to  have  hearts 
*'  united  to  fear  God's  name' :"  whence  the  phrases  of  "  pre- 
paring, fixing,  confirming,  establishing,  rooting,  grounding/' 
and  other  like,  so  frequently  occarring  in  the  Scripture*. 

Sect.  6.  III.  From  our  brethren,  that  by  an  holy  association 
and  spiritual  confederacy  in  heavenly  resolutions,  every 
man^s  example  may  quicken  his  brother,  and  so  duties  be 
performed  with  more  vigour  and  fervency,  and  return  with 
the  greater  blessings.  If  fire  be  in  a  whole  pile  of  wood^ 
every  stick  will  burn  the  brighter ;  the  greenest  wood  thst 
is,  will  take  fire  in  so  general  a  flame.  Men  usually  have 
more  courage  in  the  body  of  an  army,  where  concurreiit 
shoutings  and  encouragements  do,  as  it  were,  infuse  mutml 

A  Mason  sepes  legi :  dedmae  diYitits ;  vota  sanctimoniae :  tilendam  sminente. 
Pirke  Aboth.        m  i  Thes.  v,  14.  n  Ecclcs.  x.  10.  •  Hcb.  xii.  13^  U. 

P  Psalm  xvil.  3.         q  Acts  xi.  23.         r  Deut  x.  20.  •  Psalm  Ixzxvl.  II. 

«  2  Chron.  xxx.  19.   1  Chron.  xxix.  18.   Epba.  iii.  17.  Heb.  xiii.  9.  Jama  V.  f- 


Ven.2»3.]    FOURTEENTH    CilAPTfMC    OF    IIOSEA.  227 

Bpiiita  into  one  another,  than  when  they  are  alone  by  them- 
selves.  David  rejoiced  in  but  recounting  the  companies 
and  armiea  of  God'a  people,  when  they  went  up  to  Jerusa- 
lem in  their  solemn  feasts  ".  And  therefore  most  covenants 
in  ^scripture  were  general  and  public,  solemnly  entered  into 
by  a  great  body  of  people,  as  that  of  Asa,  Josiah,  and  Ne- 
hemiab  ;  the  forwardness  of  every  man  whetting  the  face  of 
his -neighbour '. 

SecT.  7.  IV.  From  the  multitudes,  strength,  vigilancy,  ma- 
lice, assiduous  attempts  of  our  spiritual  enemies,  which  call 
upon  us  for  the  stronger  and  more  united  resolutions.  For 
common  adversaries  usually  gain  more  by  our  faintness  and 
divisions,  than  by  their  own  strength.  Therefore  soldiers 
use  to  take  an  oath  of  fidelity  >  towards  their  country  and 
service.  And  HannibaPs  father  made  him  take  a  solemn 
oath',  to  maintain  perpetual  hostility  with  Konie.  Such  an 
oath  have  all  Christ^s  soldiers  taken  '^ ;  and  do,  at  the  Lord'*s 
'supper  and  in  solemn  humiliations,  virtually  renew  the  same, 
never  to  hold  intelligence  or  correspondence  with  any  of  his 
enemies. 

The  first  thing  in  a  Christian  nian'*s  armour,  mentioned  by 
the  apostle,  Ephes.  vi.  14,  is  "the  girdle ^"  that  which 
binds  on  all  the  otlier  armour  (for  so  we  read  of  girding  on 
armour  ^),  and  that  there  is  "  truth  :*'  which  we  may  under- 
stand either  doctrinally,  for  steadfastness  and  stability  of 
Judgement  in  the  doctrine  of  Christ,  which  we  profess ;  not 
being  **  carried  about  with  every  wind  of  doctrine,  but 
fast  the  form  of  sound  words,  knowing  whom  we 


•  ftal.  IzzxiT.  7,  *  Prov.  xxvii.  17.  y  Mi^«  tbroAft^ir  rd  ^nfuia, 

f^fniXKfwpd^  lafiiv  iramlovr^  hift^.  Dionys,  Ilaluamas.  1.  10.  no<if<r«tv  ri 
■yf  !■!  irffigKaf  Mg  riw  ipxinrrmw  Kvrd  8«rafur.  Polyl.  6. — Vid.  Vfgtt,  de  Re 
Il3it.lil>.2^ — Tcrhd.  de  Corona  Mil.  c.  11.  1.  2. — ff.  dc  hig  qui  nountur  infamia  ; 
SttL* Males;'  et  notat  Gothofndi  in  I.  2.  ff.  Je  Vcteiunii.  LipsU  not.  ad  lib.  15. 
AuiaLTidt. — Pnemia  nunc  alia  atque  alia  cmolumenu  notcmus  Sacnmiento- 
tmai  Jntnal,  Satir.  16. — Lips. -de  MiliL  Rom.  lib.  1.  Dialog.  6.  >  Ltv. 

Ub^Si^-^Jffian,  in  Ibcrico  ct  Ubjco.^Polyb,  1.  3  ^Terlul.  Apolog.  c.  8.~/>Yo- 
vyi^fib.  4.  '^  Vtd.  Terhil.  de  Coron.  Milit.  cap.  11.  1* '  Cingerc  '  est  *  raili- 

,'  apud  Plautum :  omnes  qui  militant,  docti  suor.  Scrvius  in  1.  8.  iKneid. 
dasulnm  Marti  aacium,  teste  Homero,  lUaU.  2» — Et  'atare  discinctum*  crat 
nilitmiis  genos.  Sutton,  in  Aug.^^YvL  1. 25. 3S.  et  43.  ^,  de  Testaroento  mi- 
Bill  Snitl  Zti09v99ai  est  «ci9orAi^«<y^ai  ct  Imr  bCrofus  :  undc  dicjtur  Dtut '  Bal- 
Wtmu  fegnm  diuolvere,'  Job  zii.  1  H,—-V\A,Stuck.  Antiq.  Con? iv.l.  2.  c,  19.  et  Pintd. 
IB  lob  xlt.  IS.^Tolet.  Annoc.  62.  in  Luc.  12.       c  j^Jg.  zviii.  1  i.  1  Kinp  zz.  1). 

Q  2 


228  SEVEN   SERMONS   OM   THE  [Serm.  IL 

believe,  and  having  certainty  of  the  things  wherein  we  have 
been  instfucted^;" — or  else  morally  and  practically,  for  stead- 
fastness of  heart,  in  the  faithful  discharge  of  those  pro- 
mises which  we  have  made  unto  God  (for  so  faithfalness  is 
compared  to  a  girdle'),  whereby  we  are  preserved  from 
shrinking  and  tergiversation,^  in  times  of  trial,  and  io  oar 
spiritual  warfare.  And  this  faithfulness,  the  more  it  is  in 
solemn  covenants  renewed,  the  stronger  it  must  needs  he, 
and  the  better  able  to  bind  all  our  other  arms  upon. 
Christ^s  enemies  will  enter  into  covenants  and  combinations 
against  him  and  his  church ^  And  our  own  lusts*  within 
us,  will,  many  times,  draw  from  us  oaths  and  obligations  to 
the  fulfilling  of  them,  and  make  them  '  vincula  iniquitatis/ 
contrary  to  the  nature  of  an  oath  ^.  How  much  more  care- 
ful should  we  be  to  bind  ourselves  unto  God,  that  our  reso- 
lutions may  be  the  stronger  and  more  united,  against  so 
many  and  confederate  enemies ! 

Sect.  8.  This  point  serveth.  First,  For  a  just  reproof  of 
those,  who  are  so  far  from  entering  into  covenant  with  Grod, 
that  indeed  they  make  covenants  with  Satan,  his  greatert 
enemy ;  and  do  in  their  conversations,  as  it  were,  abuse  those 
promises,  and  blot  out  that  subscription,  and  tear  off  that  seal 
of  solemn  profession,  which  they  had  so  often  set  unto  the  co- 
venant of  obedience.  Such  as  those,  who,  in  the  prophet^s  time, 
were  "  at  an  agreement  with  hell  and  the  grave  *.''  Men  are 
apt  to  think,  that  none  but  witches  are  in  covenant  with  t&e 
devil ;  because  such  are,  in  the  scripture,  said  to  "  consult 
familiar  spirits  ^''  But  as  Samuel  said  to  Saul,  '^  Rebellion 
is  as  witchcraft*;^  every  stubborn  and  presumptuous  sinner 
hath  so  much  of  witchcraft  in  him,  as  to  hold  a  kind  of  spi» 
ritual  compact  with  the  devil.     We  read  of'  the  serpent  and 


(1  Ephes.  iv.  14.    2  Tim.  i.  12,  13.    Luke  i.  4.  e  Isai.  xi.  5.  r 

ii.  2.  Ixiv.  5,  6.   Ixxziii.  5,  8.      Acts  xxiii.  12.      Jer.  xi.9.  v  KaI  rwit 

traiSa  y6p  rtva  Kara06ffaSf  xal  kw\  r£y  airXAyxy*'^  adrov  ret  5fMcta  tronftrat , 
iffwXirfxy^wTw  adrcl  fierd  r&v  SxXmy.  Dion,  de  Catilina  1.  37.— Ita  se  ad 
sedis  obedientiam  obligant  Archiepiscopi,  cum  pallium  accipiunt.  Dccret. 
de  election,  c  1.  et  ad  Consilii  Tridentini  doctrinam  Jesuitae  in  Toto 
Hopinian.  Hitt.  Jesuit,  fol.  57. — Et  Hubaldus  quidam  apud  Augustinom  jimvll 
-se  nee  matri  nee  fratribus  neccssaria  tubminiftraturam ;  c.  12.  quaest.  4.  c^— >lBtar 
caeteia  vid.  Eut,  Hist.  Ecclcs.  I.  6.  c.  8.  ^\  Kings  xix  2.    Mark  vi.  SS« 

1  Isai.  xxviii.  15.  k  Deut.  xviii.  11.  1 1  Sam.  xv.  53. 


Yen.  3,  9.]     FOURTEENTH  CHAPTER  OF  H08EA.        229 

his  seed  "  ;^  of  the  dragon  and  his  soldiers " ;'  of  somo  sin- 
oers  *  being  of  the  devil  %^  animated  by  his  principles,  and 
actuated  by  his  will  and  commands  p.     Satan  tempting,  and 
siDQers  embracing  and  admitting  the  temptation  upon  the 
inducemeDts  suggested,  hath  in  it  the  resemblance  of  a  co- 
tenant  or  compact.     There  are  mutual  agreements  and  pro- 
oiiseSy  as  between  master  and  servant ;  one  requiring  work 
io  be  done, — and  the  other  expecting  wages  to  be  paid  for 
the  doing  of  it: — as  in  buying  and  selling,  one  bargains  to 
liave  a  commodity, — and  the  other  to  have  a  price  valuable 
for  it.     Thus  we  read  in  some  places^  of  the  service  of  sin  i ; 
and  in  others,  of  the  wages  belonging  unto  that  service  ** ; 
and  elsewhere,  of  the  covenant,  bargain,  and  sale,  for  the 
matual  securing  of  the  service,  and  of  the  wages  \     Wicked 
men  sell  themselves,  chaffer  and  grant  away  their  time,  and 
strength,  and  wit,  and  abilities,  to  be  at  the  will  and  dis- 
posal of  Satan,  for  such  profits,  pleasures,  honours,  advan- 
tages, as  are  laid  in  their  way  to  allure  them  ;  and  thus  do, 
as  it  were  ^  with  cords/'  bind  themselves  unto  sin  *.     Ahab 
bought  Naboth^s  vineyard  of  the  devil,  and  sold  himself  for 
the  price  in  that  purchase.     Balaam,  against  the  light  of  his 
own  conscience,  and  the  many  discoveries  of  God's  dislike, 
never  gives  over  his  endeavours  of  cursing  God*s  people,  till 
be  had  drawn  them  into  a  snare  by  the  Midianitish  women  ; 
and  all  to  this  end, — that  he  might  at  last  ovcitake  *' the 
wages  of  iniquity,  which  he  ran  so  greedily  after  "."*    Jezebel 
binds  herself  by  an  oath   unto  murder';  Judas  makes   a 
bargain  for  his  Master'^s  blood,  and  at  once  sells  a  soul  and 
a  Saviour  for  so  base  a  price  as  thirty  pieces  of  silver  ^  ;  pro- 
fima   Esau  makes    merchandise   of   his  birthright   (where- 
■nto    belonged    the    inheritance,    or    double    portion,   the 
princely  power,  and  the  oflBce  of  priesthood,  the  blessing, 


ill.  15.  n  Rev.  xii.  7.  «  Alterius  esM  non  possunt  nisi  dia- 

bofi,  qBK  Dei  non  sunt.  Terl.  dc  Idol.  c.  IS.  et  dc  Habit.  Mulieb.  c.  viii.  S.  de 
Ciloi  foBOiin.  c  5.— Nemo  in  cmitia  hottium  transit,  nisi  projcctis  armis,  niai  dc- 
ailBtii  ngnu  et  lacramcntis  principis  sni,  nisi  pactus  simul  perire.  Tert,  de 
ac  c  34^ — Maoe  piger  stcrtis :— surge,  inquit  avaritia  ;  eja  Surge  :— negaa  :— in- 
wmtf  HUSCy  inquit ;— >*  non  quco :' — surge.  Pers.  Siiir.  5.  132.  P  I  John  iii.  8. 

STUB. iL 26.         qJohn  viii.34.     Rom.vi.  16.     2  Fci.  ii.  lil.  r  Heb.  xi.  25. 

2Kt.u.  15.    Judev.  11.  •  1  Reg.  »»i.  25.  «  Prov.  v.  22.  "Numb. 

Tan.  15,21.  zxiii.  1,  14,  2^,  zxxi.  16.  Mic.  vi.  5.  Rev.  ii.  14.  2  Fct.  ii.  15. 
■  1  Kinp  six.  2.  J  Matth.  xxri.  55. 


230  8EVEN    SERMONS    ON    THE  [Senn.  II. 

the  excellency,  and  the  goverHment",  all  which  he  parts 
with  for  one  morsel  of  meat*;  being  therein  a  type  of  all 
those  profane  wretches,  who  deride  the  ways  of  godlineas, 
and  promises  of  salvation,  drowning  themselves  in  seosual 
delights,  and  esteeming  heaven  and  hell,  salvation  and  per- 
dition, but  as  the  vain  notions  of  melancholy  men,  having  do 
other  Ood,  but  their  belly  or  their  gain  ^. 

So  much  monstrous  wickedness  is  there  in  the  hearts  of 
men,  that  they  add  spurs  and  whips  unto  a  horse,  which  of 
himself  rusheth  into  the  battle.  When  the  tide  of  their  own 
lusts,  the  stream  and  current  of  their  own  headstrong  and 
impetuous  affections  do  carry  them  too  swiftly  before,  yet 
they  hoist  up  sail,  and',  as  it  were,  spread  open  their  hearts 
to  the  winds  of  temptation ;  precipitating  and  urging  on 
their  natural  lusts  by  their  voluntary  engagements;  tyiag 
themselves  yet  faster  to  misery,  than  Adam  by  his  fall  had 
tied  them ; — and  making  themselves,  not  by  nature  only,  but 
by  compact,  the  children  of  wrath.  One  makes  beforehand 
a  bargain  for  drunkenness ;  another  contrives  a  meeting  for 
uncleanness  ;  a  third  enters  into  a  combination  for  robbery 
and  cozenage ;  a  fourth  makes  an  oath  of  revenge  and  ma- 
lice ;  like  Ananias  and  Sapphira,  they  agree  together  to 
tempt  the  Spirit  of  the  Lord  ^ :  like  Samson's  foxes,  join 
together  with  firebrands  to  set  the  souls  of  one  another  on 
fire ;  as  if  they  had  not  title  enough  to  hell,  except  they 
bargained  fbr.it  anew,  and  bound  themselves,  as  it  were,  1^ 
solemn  obligation  not  to  part  with  it  again. 

O !  that  every  presumptuous  sinner,  who  thus  sells  himself 
to  do  wickedly,  would  seriously  consider  those  sad  encum- 
brances, that  go  along  with  this  his  purchase.  Those  who 
would  have  estates  to  continue  in  such  or  such  a  succession, 
as  themselves  had  pre-intended,  have  sometimes  charged 
curses  and  execrations  upon  those,  who  should  alienate,  or 
go  about  to  alter  the  property  and  condition  of  th^m. 
These,  many  times,  are  causeless  curses,  and  do  not  come : 
but  if  any  man  will  needs  make  bargains  with  Satan,  and  be 
buying  the  pleasures  of  sin,  he  must  needs  know  that  there 

»  Gen.  xlix.  4.      2  Chron.  xxix.  3.  «  Ut  Lysimachus  se,  ob frigtdae  aqii» 

potum,  hostibus  dedit.   Pint,  lib.  de  tuenda  sanitate. — Heb.  xii.  16.  ^  FtiU. 

ill.  19.     ITim.  vt.5.  «  Acts  v.  9. 


Ven.  a,  9.]     FOURTEENTH  CHAPTER  OF  H08EA.         231 

goes  a  cwse  from  HeaTen  aloojjr  with  luch  a  purchase, 
which  will  make  it  at  the  last  but  a  ykuxu  wixpiv,  *  a  sweet 
bitter/ — like  John's  roll,  which  was  sweet  in  the  mouth  but 
bitter  in  the  belly :  like  Claudius's  mushroom,  pleasant  but 
poison  ^ ;  that  will  blast  all  the  pleasures  of  sin  in  '  aurum 
tholosanum  •/  into  such  gold,  as  ever  brought  destruction  to 
the  owners  of  it.  It  is  said  of  Cn.  Seius,  that  he  had  a 
goodly  horse,  which  had  all  the  perfections  that  could  be 
named  for  stature,  feature,  colour,  strength,  limbs,  comeli- 
ness, belonging  to  a  horse;  but  withal,  this  misery  ever 
vent  along  with  him,  that  whosoever  became  owner  of  him, 
was  sure  to  die  an  unhappy  death.  This  is  the  misery  that 
always  accompanies  the  bargain  of  sin ;  how  pleasant,  how 
piofilable,  how  advantageous  soever  it  may  seem  to  be  unto 
flesh  and  blood,  it  hath  always  calamity  in  the  end  ;  it  ever 
expires  in  a  miserable  death.  Honey  is  very  sweet ;  but  it 
tarns  into  the  bitterest  choler.  The  valley  of  Sodom  was 
one  of  the  most  delightful  places  in  the  world ;  but  it  is 
now  become  a  dead  and  a  standing  lake.  Let  the  life  of  a 
wicked  man  run  on  never  so  fluently,  it  hath  a  '  mare  mor- 
toiUD  ^  at  the  dead  end  of  it  O  then,  when  thou  art  making 
a  covenant  with  sin,  say  to  thy  soul,  as  Boaz  said  to  his  kins- 
man \  **  At  what  time  thou  l/uyest  it,  thou  must  have  Ruth 
the  Uoabitess  with  it."  If  thou  viilt  have  the  pleasures,  the 
rewards,  the  wages  of  iniquity,  thou  must  also  have  the 
citfse  and  damnation  that  is  entailed  upon  it ;  and  let  thy 
soal  answer  which  be  there  doth,  "  No,  I  may  not  do  it ;  I 
shall  mar  and  spoil  a  better  inheritance.'" 

Sect.  9.  II.  This  may  serve  for  an  instruction  unto  us, 
touching  the  duties  of  solemn  humiliation  and  repentance, 
whi<^  is  the  scope  of  the  propheCs  direction  in  this  place. 
We  must  not  think  we  have  done  enough,  when  we  have 
made  general  acknowledgments  and  confessions  of  sin,  and 
begged  pardon  and  grace  from  God;  but  we  must  withal 
forther  bind  ourselves  fast  unto  God  by  engagements  of  new 
obedience,  as  holy  men  in  the  Scripture  have  done  in  their 

^  Nemo  Tcnenam  tempent  felle  et  hcUeboro ;  sed  conditis  pulmentis,  et  bene  sa- 
pogids,eC  plarimum  dulcibua,  id  mali  Injicir.  Tirt.  de  Spcct.  c.  27.— lofusum  dc. 
kcbbiU  dbo  hoc  boletorum  vencnam.  Tacit  *  Anoal.  1. 12.  67.  •  Vid.  Aul. 

GelL  U  3.  c.  9.— Omnia  illic  seu  fortia,  seu  houesu,  leu  lononi,  8eu  caoora,  seu 
tnbdlia,  prolnde  habenda  sunt  stillictdia  mcllii  de  libacunculo  vencnato ;  ncc 
tanti  Solam  &cias«  quanti  voluptatii  pcriculum.  Tnt,  ib.  'Ruth  iv.  4,  5. 


232  SEVEN   SERMONS    ON    THE  [Serm.  IL 

moce  solemn  addresses  unto  God  ^ :  for  without  amendment 
of  life,  prayers  are  but  bowlings  and  abominations^.  ^'  Quan- 
tum k  preeceptis,  tantum  ab  auribus  Dei  longe  sumus  ^^  No 
obedience^  no  audience.  A  beast  will  roar  when  be  is 
beaten ;  but  men,  when  God  punisheth,  should  not  only  cry, 
but  covenant. 

Unto  the  performance  whereof,  that  we  may  the  better 
apply  ourselves,  let  us  a  little  consider  the  nature  of  a  reli- 
gious covenant.     A  covenant  is  a  mutual  stipulation,  or  a 
giving  and  receiving  of  faith  between  two  parties,  whereby 
they  do  unanimously  agree  in  one  inviolable  sentence  or  re- 
solution.    Such  a  covenant  there  is  between  God  and  true 
believers:  he  giving  himself  as  a  reward  unto  them;  and  they 
giving  themselves  as  servants  unto  him :  he  willing  and  re- 
quiring the  service,  and  they  willing  and  consenting  to  the 
reward :  he  promising  to  be  their  God,  and  they  to  be  his 
peopled     A  notable  expression  of  which  joint  and  mutual 
stipulation  we  have,  Deut.  xxvi.  17, 18:  "Thou  hast  avouch- 
ed the  Lord  this  day  to  be  thy  God,  and  to  walk  in  his 
ways,  and  to  keep  his  statutes,  and  his  commandments,  and 
his  judgements,  and  to   hearken  unto  his  voice:  and   the 
Lord  hath  avouched  thee  this  day  to  be  his  peculiar  people, 
as  he  hath  promised  thee,  and  that  thou  shouldest  keep  all 
his  commandments  ;  and  to  make  thee  high  above  all  nations 
which  he  hath  made,  in  praise,  and  in  name,  and  in  honour; 
and  that  thou  mayest  be  an  holy  people  unto  the  Lord  thy 
God,  as  he  hath  spoken  ^"    Where  we  have  both  the  mutual 
expressions  of  intimate  relations  one  to  another,  and  the  mu- 
tual  engagements    unto    universal    obedience   on    the   one 
side,   and  unto  high  and   precious  benefits   on   the   other, 
growing  out  of  that  relation.     For  because  God  is  mine,  I 
am  bound  to  serve  him ;  and   because  I  am  his^  he  hath 
bound  himself  to  provide  for  me.     We  are  not  now  to  con- 
sider that  part  of  the  covenant,  which  standeth  in  God's  pro- 
mise to  be  our  God,  which,  in  general,  importeth  thus  much, 
God's  giving  himself  in  Christ  unto  us,  and,  together  with 

f  Nehem.  ix.  38.  Psalm  li.  12, 13, 14, 15,  h  Hos.  vii.  U.  Prov.  xxTiii.  9, 

1  Tert.  de  Orat.  c.  10.  k  Heb.  viii.  10.  1  Duonim  pluriumve  in  idem 

placiium  consensus.  Ulpian.  1. 1.  ff.  dc  pactis  ;  unde  mutua  ex  fide  data  et  mc- 
cepu  oritur  obligatio.*- Voluntatis  est  suscipere,  necessitatis  consununarc.  Poti/, 
)eg.  17.  ff.  Coinmodati. 


yeri.8,S.]     FOURTEENTH  CHAPTER  OF  tlOSEA.        233 

Christp  all  other  good  tilings  :  bcnefiU  relative,  in  justifica- 
tion from  sin,  and  adoption  unto  sons :  benefits  habitual,  a 
new  nature  by  regeneration,  a  new  heart  and  life  by  sancti- 
fication,  a  quiet  conscience  by  peace  and  comfort:  benefits 
temporal,  in  the  promises  of  this  life:  benefits  eternal,  in  the 
glory  of  the  next.  Thus  is  Christ  made  of  God  unto  us, 
'  wisdom,'  in  our  vocation,  converting  us  unto  faith  in  him ; 
'  righteonsness,*  in  our  justification,  reconciling  us  unto  his 
Father;  ^  sanctification,'  in  our  conformity  to  him  in  grace, 
and  '  redemption'  from  all  evils  or  enemies  which  might 
hate  us  here,  and  unto  all  glory,  which  may  fill  and  ever- 
lastingly satisfy  us  hereafter ". — But  we  are  now  to  consider 
of  the  other  part  of  the  covenant,  which  concerneth  our  en- 
gagement unto  God,  wherein  we  promise  both  ourselves  and 
our  abilities  unto  him,  to  be  his  people,  and  to  do  him 
service. 

Sect.  10.  The  material  cause  of  this  covenant  is  whatso- 
ever may  be  promised  unto  God  :  and  that  is,  first,  our  per- 
sons; and  secondly,  our  service.  Our  persons,  "  We  are 
thine •.**  Giving  our  ownselves  to  the  Lord  p  ;  not  esteeming 
oiuvelves'i  our  own,  but  his  that  bought  us  ' ;  and  being  will- 
ing, that  he  which  bought  us,  should  have  the  property  in 
OS,  and  the  possession  of  us,  and  the  dominion  over  us,  and 
the  liberty  to  do  what  he  pleaseth  with  us.  Being  content- 
ed to  be  lost  to  ourselvesi,  that  we  may  be  "  found  in  him  \" 
If  sin  or  Satan  call  for  our  tongue,  or  heart,  or  hand,  or  eye, 
to  answer,  '  These  are  not  mine  own,  Christ  hath  bought 
them;  the  Lord  hath  set  them  apart  for  himself ';  they  are 
vessels  for  the  Master's  use  ** :  I  am  but  the  steward  of  my- 

»  1  Cor.  i.  30.  o  Itai.  Ixiii.  19.  P  2  Cor.  viii.  5.  q  Scrvi   pro 

Mi&b  habentar  1.  1.  ff. de  Jure  deliberandi;  ct  1.  32.  de  regulii  juris.  Sunt  res 
Domini,  et  quicquid  acquirunt,  Domino  acquirunL  Instit.  lib.  1.  tit.  8.  et  leg. 
1.  de  hit  qui  lui  aut  alieni  juris  sunt,  ff.  lib.  l.ct  lib.  41  c.  10.  sect.  1.  Nihil 
satim  habere  possunt,  Instit.  lib.  2.  T.  9.  non  dcbent  saluti  dominorum  suam  an> 
U  1.  sect  28.  ff.  de  Senatusconsulto  Silaniano. — Xerxis  servi,  exortm 
;,  in  nuune  desiliunt,  ut  domini  sui  saluti  consulant.  Herodot.  lib.  8. 
ti  cum  multa  multi  pro  suisquisque  faculatibus  overrent,  .^schines,  pau- 
per auditor,  *'  Nihil,"  inquit,  *<  dignum  te,  quod  dare  tibi  possim,  invenio  ct 
hoc  mo  modo  pauperem  me  esse  sentio ;  itaque  dono  tibi  quod  unum  habco, 
Mciptam.  Hoc  rounos,  rogo,  qualecunque  est,  boni  consulas;  cogitesque  alios, 
com  multum  tibi  darent,  plus  sibi  leliquisse."  Smna  de  Benef.  1.  I.e.  8.  Ruh- 
Hpf,  vol.  iv.  p.  23.  r  1  Cor.  ?i.  19.  »  Phil.  iii.  9.  •  Psalm  iv.  3. 

■  3  Tim.  ii.  21. 


234  SEVEN   SERMONS   ON   THE  [S€nD.  ll- 

self,  and  may  not  dispose  of  my  Master^s  goods  without, 
much  less  against  his  own  will  and  commands/ 

Our  services,  which  are  matters  of  necessity  ',  matters  of 
expediency,  and  matters  of  praise :  all  which  may  be  made 
the  materials  of  a  coyenant. 

1.  Matter  of  duty  and  necessity.  As  David,  by  an  oath, 
binds  himself  to  keep  God's  righteous  judgements  ^  And 
the  people,  in  Nehemiah's  time^  enter  into  a  curse  Und  an 
oath,  to  walk  in  God's  law,  and  to  observe  and  to  do  all  his 
commandments  '. 

2.  Matter  of  circumstantial  expediency,  which,  in  Chris* 
tian  wisdom,  may  be  conducent  unto  the  main  end  of  a 
man's  life,  or  may  fit  him  for  any  special  condition  which 
God  catleth  him  unto.     So  the  Rechabites  promised  their 
father  Jonadab,    and  held  that  promise  obligatory  in  the 
sight  of  God,  "  Not  to  drink  wine,  nor  to  build  houses*  C* 
because,  by  that  voluntary  hardship  of  life,  they  should  be 
the  better  fitted  to  bear  that  captivity,  which  was  to  come 
upon  them  ^  or  because  thereby  tbey  should  the  better  ex- 
press the  condition  of  strangers  amongst  God's  people,  upon 
whose  outward  comforts  they  would  not  seem  too  much  to 
encroach,  that  it  might  appear,  that  they  did  not  incorpo- 
rate with  them  for  mere  secular,  but  for  spiritual  benefit*. 
It  was  lawful  for  Paul  to  have  received  wages  and  rewards 
for  his  work  in  the  gospel,  as  well  of  the  churches  of  Achaia, 
as  of  Macedonia,  and  others,  as  he  proveth,  1  Cor.  ix.  4, 14; 
yet  he  seemeth  upon  the  case  of  expediency,  that  he  "  might 
cut  off  occasion   from   them  that   desired   occasion,^'   and 
might  the  better  promote  the  gospel, — to  bind  himself  by  an    : 
oath  (for  so  much  those  words,  "  The  truth  of  Christ  is  in    1 
me,"  do  import,  as  the  learned  have  observed  **)  never  to  be.  ^ 
burdensome  in  that  kind  unto  those  churches^.     Lawful   t 
things,  when  inexpedient  and  gravaminous,  may  be  forborne  i 
by  the  bonds  of  a  covenant.  ? 

*  Sunt  ^uaedam,  qu«  etiam  non  volentes  debemus ;  quaedam,  etiam  qua  iiiii  - 
noverkniis,  non  debemus ;  sed  postquam  ea  Deo  promittimus,  neceisario  ea  red-  j^ 
dere  constringimur.   jlug,      J  Psalm  exit.  106.       *  Nehem.  x.  29.     *J«r.  jt| 
zxxT.  6, 7.  *»  Amhr, — Aqwin, — Erasm. — Cnh, — Beza, — Piscatvr, — Muscr^  j|, 

Biliuaf^Com,  A,  Lap, — TYriniiJ.— De  hujusmodi  votis,  Vid.  Greg*  Thi>lo$4  de  L 
Rep.  1.3.  c.  5.  ct  Syntag  Juris,  1.  24.  e.  10. — Serarittm  in  1.  Judic.  c.  11.  qu.  19.  \ 
PihetL  in  Job  zxii.  27.— ^f/<<.  of  Tithes,  c.  3.— JBmjon.  de  formul.  1. 1.       c  2  OoRi  L 
xi.  7,  12.  \ , 


> 


Vert.««3.]     FOURTEENTH  CHAPTER  OF  H09EA.        235 

3.  Matter  of  thanksgiving  and  praises  unto  God,  in  which 
case  it  was  usual  to  make  and  pay  vows.  "  What  shall  I 
render  to  the  Lord  for  all  his  benefits  towards  me  7*^  saith 
DaTid:  ''I  will  take  the  cup  of  salvation"  (as  the  use  of 
the  Jews  was  in  their  feasts  and  sacrifices  of  thanksgiving '' ;) 
•'  I  will  pay  my  vows  unto  the  Lord."  Whereby  it  appears, 
that  godly  men,  when  they  prayed  for  mercies,  did  likewise, 
by  vows  and  covenants,  bind  themselves  to  return  tribute  of 
praise  in  some  particular  kind  or  other,  upon  the  hearing  of 
their  prayers  ^  So  Jacob  did'^;  and  so  Jephtha';  and  so 
Hannah  ^ ;  and  so  Hezekiah  ' ;  and  so  Jonah '' ;  so  Zaccheus, 
to  testify  his  thankfulness  unto  Christ  for  his  conversion, 
and  to  testify  his  thorough  mortification  of  covetousness, 
which  had  been  his  master-sin,  did  not  only  out  of  duty 
make  restitution  where  he  had  done  wrong,  but  out  of 
boanty«  did  engage  himself  to  give  the  half  of  his  ^oods  to 
the  poor  K 

The  formal  cause  of  a  covenant  is  the  plighting  of  our 
fidelity,  and  engaging  of  our  truth  unto  God  in  that  parti- 
colar.  which  is  the  matter  of  our  covenant ;  which  is  done 
two  ways:  either  by  a  simple  promise  and  stipulation,  as 
that  of  Zaccheus ;  or  in  a  more  solemn  way,  by  the  interven- 
tion of  an  oath,  or  curse,  or  subscription,  as  that  of  Nehe- 
Biiah,  and  the  people  there. 

Sect.  11.  The  efficient  cause  is  the  person  entering  into 
the  covenant :  in  whom  these  things  are  to  concur : — 

1.  A  clear  knowledge,  and  deliberate  weighing  of  fhc 
matter  promised ;  because  error'",  deception,  or  ignorance, 
are  contrary  to  the  formal  notion  of  that  consent,  which  in 
every  covenant  is  intrinsecal,  and  necessary  thereunto:  "Non 
▼idetur  consent! re  qui  errat.'' 

2-  A  free  and  willing  concurrence  ".  **  In  omni  pacto 
iotercedit  actio  spontanea  ;"  and  so  in  every  promise.  Not 
hot  that  authority  may  impose  oaths,  and  those  as  well  pro- 

d  Luke  zxiu  17.  •  PmIiii  cxvi.  12,  13,  14.    Psalm  czxiii.  2,  3.  f  Gen. 

zxTiii.  22.  S  Judg.  xi.  30,  31.  ^  1  Sam.  i.  11,  27,  2d.  i  |sai. 

sxzviii.  20.  ^  hai.  i. !».  '  Luke  xxix.  H.  m  L.  b7,  ff.  de  oblig. 

ct  Action.    Nulla  voluntas  crrantis  est.  I.  20.  ff.  dc  aqua,  et  aciu.  1.  116.  de  Reg. 
jvhs.  ^  Votuni  voluntas  est  spontanea.  Iholot,  Syntag.  Juris.  1.  24. 

c  10.  Sect.  X.'IVJ.  dc  vcrborum  significat.^ — Hostiw  ab  animo  libcnti  expoicu- 
lantur-  Tm.  ad  Scaj^.  r.  2. 


236  SEVEN    SEIIMONS   ON   THE  [Serm.  11. 

• 

missory  as  assertory  "* ;  as  Josiah  made  a  covenant,  and 
caused  the  people  to  stand  unto  it^  But  that  the  matter  of 
it,  though  imposed,  should  be  such  in  the  nature  of  the 
thing,  as  that  it  may  be  taken  in  judgement  and  righteous- 
ness, that  so  the  person  may  not  be  hampered  in  any  such 
hesitancy  of  conscience,  as  will  not  consist  with  a  pious^ 
spontaneous,  and  voluntary  concurrence  thereunto. 

3.  A  power  to  make  the  promise,  and  bind  oneself  by  it. 
For  a  man  may  have  power  to  make  a  promise,  which  is 
not  finally  obligatory,  but  upon  supposition  '^.  As  a  woman 
might  for  her  own  part  vow,  and  by  that  vow  was  bound  up  as 
to  herself:  but  this  bond  was  but  conditional,  as  to  efficacy 
and  influence  upon  the  effect,  to  wit,  if  her  husband  hear  it, 
and  held  his  peace '. 

4.  A  power^  having  made  the  promise,  to  perform  it : 
and  this  depends  upon  the  nature  of  the  thing,  which  must 
be  first  possible  ;  for  ^'  Impossibilium  nulla  est  obligatio  ^  :*' 
no  man  can  bind  himself  to  things  impossible.  And  next, 
lawful  ",  in  regard  either  of  the  necessity,  or  expediency,  or 
some  other  allowableness  in  the  thing.  For,  "  Turpe  est 
jure  impossibile  j"'  we  can  do  nothing  but  that  which  we  can 
do  rightfully.  Sinful  things  are,  in  construction  of  law,  im- 
possible, and  so  can  induce  no  obligation.  A  servant  can 
make  no  promise  to  the  dishonour  or  disservice  of  his  mas- 
ter ^,  nor  a  child  or  pupil  contrary  to  the  will  of  his  parent 
or  guardian;  nor  a  Christian,  to  the  dishonour,  or  against 
the  will  of  Christ,  whom  he  serves.     In  every  such  sinful 

P  Gen.  xxiv.  3.  1  Kings  ii.  42.  Ezra  x.  3,  5.  q  2  Chron.  xxxiv.  31, 32. 

r  L.  5.  de  Cod.  Legibus  vide  Tholos,  Syntag.  Juris  1.  21.  c.  5. — Vide  Peckium  de 
Reg.  Juris  Reg.  69.  Sect.  4.  •  Numb.  xxx.  3,  14.  t  L.  18.  ff.  de 

Reg.  Juris,  et  1. 183.  et  de  conditionibus  institutionum,  leg.  G.  et  20.  de  conditi- 
onibus  et  demonstrat.  1.  3.  et  20.  et  de  Obligat.  et  Action.  I.  1.  sect.  9.  ^  Qaae 
facta  Isedunt  pietatem,  existimationem,  verecundiam  nostram,  et  (ut  generaliter 
dixerim)  contra  bonos  mores  fiunt,  nee  facere  nos  posse  credendum  est.  Paptn. 
1. 14,  15.  ff.  de  Condition.  Institut. — Pacta  quae  contra  bonos  mores  fiunt,  nuUam 
vim  habere,  indubitati  juris  est.  1.  6.  et  30.  Cod.  de  pactis. — Generaliter  novimut, 
tarpes  stipulationes  nuUius  esse  momenti.  1. 26.  ff.  de  verbor.  obligat.  et  de  legmtis 
et  fidei  commiss.  leg.  112.  sect.  3, 4. — Impia  proroissio  est  quae  scelere  adim- 
pletur.  Juramentum  non  est  vinculum  iniquitatis.  Vid.  Caus,  22.  qo.  4.*— 
Prsestare  fateor  posse  me  fidem  si  scelere  careat ;  interdum  scelus  est  fides :  Sen, 
Hs  demum  imposita  opers  intellignntur,  quae  sine  turpitudine  praestari  ponunt : 
ff.  de  opens  libertorum,  1. 38.  *  Filius  familias,  vel  servus,  sine  patris  do- 

minive  auctoritate,  voto  non  obligatur ;  1.  2.  sect.  1.  ff.  de  poUicitationibus. 


Ven.  £,  S.]     FOURTEENTH  CHAPTER  OP  H08EA.         237 

engagement,  there  is  intrinsecally  "  dolus,  error^  deceptio  ;*** 
the  heart  is  blinded  by  the  deceitfulness  of  lust'.     And 
these  things  are  destructive  to  the  nature  of  such  an  action, 
as  most  be  deliberate  and  spontaneous.      Promises  of  this 
kind  bind  to  nothing  but  repentance. 

From  these  considerations  we  may  learn,  what  to  judge  of 
the  promises  which  many  men  make  of  doing  service  unto 
God. 

Sect.  12.  1.  Some  join  in  covenants,  as  tlie  greatest  part 
of  that  tumultuous  concourse  of  people,  who  made  an  up* 
roar  against  the  apostle,  were  joined  together,  "they  knew 
not  wherefore '  ;'^  and  do  not  understand  the  things  they 
promise: — as  if  a  man  should  set  his  hand  and  seal  to  an 
obligation,  and  not  know  the  contents  or  condition  of  it. 
Sach  are  all  ignorant  Christians,  who  have  often  renewed 
their  covenant  of  new  obedience  and  faith  in  Christy  and  yet 
know  not  what  the  faith  of  Christ  is,  or  what  is  the  purity 
aud  spiritualness  of  that  law  which  they  have  sworn  unto. 
As  the  apostle  saith  of  the  Jews,  "  If  they  had  known,  they 
would  not  have  crucified  the  Lord  of  glory  ;*'  we  may  say  of 
many  of  these,  *  If  they  knew  the  purity  and  holiness  of 
those  things  which  they  have  vowed  to  keep,  tliey  either 
would  not  have  entered  into  covenant  with  God  at  all,  or 
would  be  more  conscientious  and  vigilant  in  their  observa- 
tion of  it.^-^It  is  a  sign  of  a  man  desperately  careless,  to  run 
daily  into  debt,  and  never  so  much  as  remember  or  consider 
what  he  owes.  If  there  were  no  other  obligation  to  tie  men 
onto  the  knowledge  of  God's  will,  this  alone  were  sufficient, 
that  they  have  undertaken  to  serve  him  ;  and  therefore,  by 
their  own  covenants,  are  bound  to  know  him.  For  surely 
many  men,  who  have  promised  repentance  from  their  dead 
works,  if  they  did  indeed  consider  what  that  repentance  is, 
and  unto  what  a  strict  and  narrow  way  of  walking  it  doth 
confine  them,  would  go  nigh,  if  they  durst,  to  plead  an  error 
in  the  contract,— and  to  profess  that  they  had  not  thought 
their  obligation  had  engaged  them  unto  so  severe  and  rigid  a 
service,  and  so  would  repent  of  their  repentance.  But  in 
this  case,  ignorance  of  what  a  m^n  ought  to  know,  cannot 
avoid  the  covenant  which  he  is  bound  to  make,  and,  having 

y  Ephet.  if.  18,  22.  Heb.  iii.  13.  2  Pet.  i.  9.  2  Cor.  li.  3.        >  Actt  lix.  32. 


238  3£V£N    S£RMONS    ON    THE  [Serm.  IL 

made,  to  keep;  but  his  covewot  doth  exceedingly  aggravate 
Im  ignorance  *. 

Sect.  13.  3.  Some  make  many  fair  promises  of  obedience^ 
bnt  it  is  on  the  rack,  and  in  the  furnace,  pr  as  children  under 
the  rod  : — '*  O  if  I  might  but  recover  t^iis  sickness,  or  be  eased 
of  this  affliction,  I  would  then  be  a  new  man,  and  redeem  my 
misspent  time.^ — And  yet  many  of  these,  like  Pharaoh, 
when  they  have  any  respite,  nnd  out  ways  to  shift  and  de- 
lude their  own  promises,  and,  like  melted  metal  takqn  out 
of  the  furnace,  return  again  unto  their  former  hardness.  So  a 
good  divine  ^  observes  of  the  people  of  this  land,  in  the 
time  of  the  great  sweat  in  king  Edward's  days,  (I  wish  we 
could  find  even  so  much  in  these  days  of  calamity  which  we 
are  fallen  into,)  as  long  as  the  heat  of  the  plague  lasted, 
there  was  crying  out  "  Peccavi,"  Mercy,  good  Lord,  mercy, 
mercy. — Then,  lords,  and  ladies,  and  people  of  the  best  sort, 
cried  out  to  the  ministers,  "  For  God's  sake  tell  us,  what  we 
shall  do  to  avoid  the  wrath  of  God: — take  these  bags  ;  pay 
so  much  to  su^h  an  one  whom  I  deceived  ;  so  much  restore 
unto  another,  whom,  in  bargaining,  I  overreached ;  give  so 
Qmch  to  the  poor,  so  much  to  pious  uses,  &c.*^  But  after 
the  sickness  was  over,  they  were  just  the  same  men  as  they 
were  before.  Thus,  in  time  of  trouble,  men  are  apt  to  m^ke 
many  prayers,  and  covenants,  to  cry  unto  God,  "  Arise,  and 
save  us  %  Deliver  us  this  time**:"  they  enquire  early  after 
God,  and  flatter  him  with  their  lips,  and  own  him  as  their 
God,  and  rock  of  salvation,  and  presently  '^  start  aside,  like  a 
deceitful  bow."  As  Austin '  notes,  that,  in  times  of  calamity, 
the  very  heathen  would  flock  unto  the  Christian  churches,  to 
be  safe  amongst  them.  And  when  the  Lord  sent  lions  among 
the  Samaritans,  then  they  sent  to  enquire  after  the  manner 
of  his  worship  ^.     Thus  many  men's  covenants  are  founded 

*  GLui  per  delictorum  pcenitentiam  instituerat  Domino  satisfacere,  diabolo  per 
aliam  pcenitentise  poenitentiam  satisfaciet ;  eritque  tanto  magis  perosus  Deo, 
quanto  amulo  ejus  acceptus.  Tertul,  de  poenitent.  c.  5.  b  Dike^  of  the  de~ 

ceitfalness  of  the  heart,  c  20.         c  Jer.  \\,  27.         ^  Judges  x.  15.  •  Quot 

vides  petulanteret  procacicer  insultare  servis  Christi,  sunt  in  his  plurimi,  qui 
ilium  interitum  clademque  non  evasisaent,  nisi  servos  Christi  se  esse  finxissent: 
De  Civit.  Dei,  1.  1.  c.  1^ — Ejecta  m  naufragio  dominorum  adhuc  sunt,  quia  uon 
eo  animo  ejiciuntur  quod,  ea  habere  nolunt,  sed  ut  periculum  effugiant ;  AT.  1.  41. 
1.  9.  sect.  8.  et  1.  44.^-Semisaucium  hac  atque  hac  jacure  voluntatem  ;  Au^ 
Confes.  L  8.  c.  8.  f  2  Kings  xvii.  25,  26. 


Ven.  f,3.]     FOURTEENTH  CHAPTEK  OP  H08EA.         239 

ooly  in  (errors  of  coDscience.  They  throw  out  their  tinB^  as 
m  merchaat  at  sea  his  rich  commodities  in  a  tempest,  but  in 
a  calm  wish  for  them  again.  Neither  do  they  throw  away 
the  property  over  them,  but  only  the  dangerous  possession  of 
them.  This  is  not  a  full,  cheerful,  and  voluntary  action,  but 
only  a  languid  and  inconstant  velleity,  contrary  to  that  large- 
ness of  heart,  and  fixed  disposition  which  Christ's  own  peo- 
ple bring  unto  his  service ;  as  David  and  the  nobles  of 
Israel  '^  offered  willingly,  and  with  joy  unto  the  Lord'." 

Sect.  14.   Since  a  covenant  presupposeth  a  power  in  him 
that  maketh  it,  both  over  bis  own  will,  and  over  the  matter, 
thing,  or  action  which  he  promiseth,  so  far  as  to  be  enabled  to 
make  the  promise :  and  since  we  of  ourselves  have  neither  will 
nor  deed,  no  sufficiency  either  to  think  or  to  perform  ^ ;  we 
hence  learn  in  all  the  covenants  which  we  make,  not  to  do 
it  in  any  confidence  of  our  own  strength,  or  upon  any  self- 
dependence  on  our  own  hearts,  which  are  false  and  deceitful, 
and  may,  after  a  confident  undertaking,  use  us  as  Peter's 
used  him ;  but  still  to  have  our  eyes  on  the  aid  and  help  of 
God^s  grace,  to  use  our  covenants  as  means  the  better  to  stir 
up  God's  graces  in  us,  and  our  prayer  unto  him  for  further 
supplies  of  it     As  David,  "  I  will  keep  thy  statutes;"  but 
then,   '^  do  not  thou  forsake  me  '.''     Our  promises  of  duty 
must  ever  be  supported  by  God's  promises  of  grace,  when 
we  have  undertaken  to  serve  him.   We  must  remember  to 
pray  as  Hezekiah  did,  '^  Lord,  I  am  weak,  do  thou  under- 
take for  me  ^."    Our  good  works  cannot  come  out  of  us,  till 
God  do  fiirst  of  all  "  work  them  in  us  K"     He  must  perform 
his  promises  of  grace  to  us,  before  we  can  ours  of  service 
imto  him.     Nothing  of  ours  can  go  to  heaven,  except  we 
first  receive  it  from  heaven.      We  are  able  to  **  do  nothing, 
bat  in  and  by  Christ  which  strengtheneth  us "'.'"     So  that 
every  religious   covenant   which  he  makes,  hath  indeed  a 
double  obligation  in  it";  an  obligation  to  the  duty  promised, 
that  we  may  stir  up  ourselves  to  perform  it ;  and  an  obliga- 

C  1  Chron.  xxix.  17.        ^  Rom.  vii.  18.  2  Cor.  iii.  5.  Phil.  ii.  12.        l  Psalm 
ens.  8.         k  Isti.  zxxYiii.  U.  I  Isai.  xzvi.  12.  »  John  xt.  5.  Phil, 

hr.  13.  B  Quid  tam  coogmum  fidd  humanae,  quam  ea  quae  inter  eot  pla- 

cnerant,  tenrare  ?  Ulpian  L.  1.  ff.  de  pactis. — Obligatio  est  juris  vinculum,  quo 
neoesiiCite  restriogimur  alicujus  tolYcndK  rei :  Instit.  1.  3.  T.  U.— Vid.  Grt^ 
gvnum  Thi6U$.  Repab.  1.  8.  c.  8. 


240  SEVEN    SERMbNS    ON    THE 


Lo- 


tion unto  prayer,  and  recourse  to  God,  that  he  would  furnish 
us  with  grace  to  perform  it :— as  he  that  hath  bound  himself 
to  pay  a  debt,  and  hath  no  money  of  his  own  to  do  it,  is  con- 
strained to  betake  himself  unto  supplications,  that  he  may 
procure  the  money  of  some  other  friend. 

Lastly,  The  final  cause  of  a  covenant  is  to  induce  an 
obligation,  where  was  none  before ;  or  else  to  double 
and  strengthen  it,  where  was  one  before,  to  be  'vinculum 
conservandee  fidei,^  a  bond  to  preserve  truth  and  fidelity. 
Being  subject  unto  many  temptations,  and  having  back- 
sliding and  revolting  hearts,  apt,  if  they  be  not  kept  up  to 
service,  to  draw  back  from  it ;  therefore  we  use  ourselves,  as 
men  do  cowardly  soldiers,  set  them  there  where  they  must 
fight,  and  shall  not  be  able  to  run  away,  or  fall  ofi*  from  service. 

III.  This  should  serve  to  humble  us  upon  a  twofold  con- 
sideration : — 

Sect.  15.  1.  For  the  falseness  and  unsteadfastness  of  our 
hearts,  which  want  such  covenants  to  bind  them,  and,  as  it 
were,  fasten  them  to  the  altar  with  cords  : — as  men  put  locks 
and  fetters  upon  wild  horses,  whom  otherwise  no  inclosure 
would  shut  in.  Our  hearts(as  Jacob  said  of  Reuben^)  are  '^uu- 
stable  waters.*"  Moist  bodies  (as  water  is)  ^'non  continentur 
suis  tlerminis  P,*'  do  not  set  bounds  to  themselves,  as  solid  and 
compacted  bodies  do,  but  shed  all  abroad,  if  left  to  them* 
selves :  the  way  to  keep  them  united  and  together,  is  to  put 
them  into  a  close  vessel : — so  the  heart  of  man  can  set  itself 
no  bounds,  but  falls  all  asunder,  and  out  of  frame,  els  amxy' 
0-fy,  as  the  apostle's  expression  is,  (1  Pet.  iv.  4)  *'  instar  aquse 
difilueutis,"  (Heb.  xii.  1.)  if  it  be  not  fastened  and  bound  to- 
gether by  such  strong  resolutions.  Sometimes  men,  either 
by  the  power  of  the  Word,  or  by  the  sharpness  of  some 
afflictions,  are  quickened  and  inflamed  unto  pious  purposes ; 
like  green  wood,  which  blazeth,  while  the  bellows  are  blow- 

o  G«n.  xlix.  4.  P  *Typ6if  r6  ti6piaroy  oUti^  Sp^,  Aristot.  de  Gencr.  et 

Corrupt.  I.  c.  2. — Hinc  qui  vitam  agunt  moHem,  remissam,  volupcuariam,  in 
banc  et  illam  partem  flcxilem,  dicuntur  Blov  fjp  t6v  Cypov  ical  hia^4<nnm^ 
Chryi,  Rom.  xiii.  14.  et  Suidae  iypos  dicitur  6  fvKaerdtpopos  tls  ras  i^Sop^. 
Ejus  aniroum,  qui  nunc  luxuria  et  lascivia  difHuit,  retundam:  Tnent,  Heauton^ — 
Messalina,  facilitate  adulterorum  in  fastidium  versa,  ad  incognitas  libidines  pro- 
fluebat :  T&cit.  Annal.  1.  1 1 .— Eruptiones  lascivitatum,  Trr/.  Apol.  c.  31.— The 
Scripture  calleth  it,  <*  Weakness  of  heart,"  Ezek.  xvi.  30. — and  so  the  Philoso- 
pher,'Axpcurfar  rit  niy  vpor4rfta^  rd  8^  dff$4yfMy  Ethic.  1.  7,  8.    Zell.  p.  31 S. 


Vcfi.t,S.]     FOURTEENTH  CHAPTER  OF  H08EA.         241 

ing:  and  now  tbey  think  they  have  their  hearts  sure,  and 
shall  continue  them  in  a  good  frame ;  to-morrow  ahall  be  as 
this  day : — ^bnt  presently,  like  an  instrument  in  change  of 
weather,  they  are  out  of  tune  again  ;  and,  like  the  chameleon, 
presently  change  colour ;  and,  as  Chrysostom  '^  saith,  the 
preacher,  of  all  workmen,  seldom  finds  his  work  as  he  lefl 
it.  Nothing  but  the  grace  of  God  doth  balance  and  esta- 
blish the  heart:  and  holy  covenants  are  an  ordinance  or 
means  which  he  hath  pleased  to  sanctify  unto  this  purpose, 
that  by  them,  as  instruments,  grace,  as  the  principal  cause, 
night  keep  the  heart  steadfast  in  duty.  If  then  Isaiah  be- 
wail the  uncleanness  of  his  lips,  and  Job  suspected  the  un* 
cleanness  and  wandering  of  his  eyes,  what  reason  have  we  to 
be  humbled  for  this  unstead fastness  of  our  hearts,  from 
whence  the  diffluence  and  looseness  of  every  other  faculty 
proceeds ! 

2.  If  we  must  bewail  the  falseness  of  our  hearts,  that 
stand  in  need  of  covenants ;  how  much  more  should  we  be- 
wail their  perfidiousness  in  the  violation  of  covenants : 
that  they  take  occasion,  even  by  restraint,  like  a  river '  that 
is  stopped  in  its  course,  to  grow  more  unruly  :  or  as  a  man 
after  an  ague,  which  took  away  his  stomach,  to  return  with 
stronger  appetite  unto  sin  again.  To  crucify  our  sins,  and 
in  repentance  to  '  put  them,"  as  it  were, '  to  shame,'  and  then 
to  take  them  down  from  the  cross  again,  and  fetch  them  to 
lifie,  and  repent  of  repentance  ; — to  vow,  and  **  after  vows  to 
make  enquiry  *  ;*'  this  is  very  ill  requital  unto  Christ.  He 
came  from  glory  to  suffer  for  us ;  and  here  met  with  many 
disconragements,  not  only  from  enemies,  but  from  friends 
and  disciples :  Judas  betrays  him ;  Peter  denies  him ;  his 
disciples  sleep;  his  kinsfolk  stand  afar  off;  yet  he  doth 
not  look  back  from  a  cross  to  a  crown :  and  though  he  be 
tempted  to  ^  come  down '  from  the  cross,  yet  he  stays  it  out, 
that  he  might '  love  and  save  us  to  the  uttermost.'  But  we, 
no  sooner  out  of  Egypt  and  Sodom,  but  we  have  hankering 
aflfections  to  return, — at  the  least,  to  look  backwards  again  : 
engage  ourselves  to  be  ruled  by  the  Word  of  the  Lord,  as 


•MMp  t$  htu40f  miXiM  ciV<^<rcr  hr\  M  ifmp  Wx  <»9rM,  Ac  Homil.  13.  ad  Pbp. 
Aacioch.  '  Spnmcai,  ct  fenreni,  et  ab  obioe  hmw\ot  Ibtt.  Ovui.— ^mcr.  Nai, 

L  S.  c.  17.  •  Prov.  zz.  25. 

▼OL.  III.  R 


242  SEVEN   SERMONS   ON    THE  [Serm.  II. 

the  Jews  did ' ;  and  with  them  ",  when  we  know  his  Word, 
cavil  against  it,  and  shrink  away  from  our  own  resolutions. 
O  how  should  this  humble  us,  and  make  us  vile  in  our  own 
eyes  1  God  is  exceeding  angry  with  the  breach  of  but  hu- 
man covenants  * ;  how  much  more  with  the  breach  of  holy 
covenants  between  himself  and  us ! — and  threateneth  se* 
verely  to  revenge  the  quarrel  of  his  covenant  ^ :  and  so 
doubtless  he  now  doth,  and  will  do  stilly  except  we  take  a 
penitent  revenge  upoii  ourselves  for  it.     And  therefore. 

Lastly,  having  entered  into  covenant,  we  should  use  dou** 
ble  diligence  in  our  performance  of  it ;  quickening  and 
stirring  up  ourselves  thereunto, — 

1.  By  the  consideration  of  the  stability  of  his  covenant 
with  us,  even  "  the  sure  mercies  of  David  '.■"  To  break 
faith  with  a  false  person,  were  a  fault ;  but  to  deceive  him 
that  never  fails  nor  forsakes  us,  increaseth  both  the  guilt 
and  the  unkindness. 

2.  By  consideration  of  his  continued  and  renewed  mer- 
cies. If  he  were  a  wilderness  unto  us,  there  might  be  some 
colour  to  repent  us  of  our  bargain,  and  to  look  out  for  a 
better  service.  But  it  is  not  only  unthankfulness,  but  folly, 
to  make  a  forfeiture  of  mercies,  and  to  put  God,  by  our 
breach  of  covenant  with  him,  to  break  his  with  us  too  K 

3.  By  consideration  of  our  baptism,  and  the  tenor  thereof^ 
wherein  we  solemnly  promise  to  keep  a  good  conscience, 
and  to  observe  all  things  whatsoever  Christ  commandeth  us  ^. 
From  which  engagement  we  cannot  recede,  without  the  note 
and  infamy  of  greater  perfidiousness  *^.  To  take  Christ's 
pay,  and  to  do  sin  service ;  to  be  a  subject  unto  Michael^ 
and  a  pensioner  unto  the  dragon ;  to  wear  the  livery  of  one 
master,  and  to  do  the  work  of  another ;  to  be  an  Israelite  m 
title,  and  a  Samaritan  in  truth ; — this  is  either  to  for^r 
get  or  deride  our  baptism " :  for  therein  we  did,  as  it  were^ 
subscribe  our  name,  and  list  ourselves  in  the  register  of 

«  Jcr.  ilii.  5,  6.  »  Jer.  xliii.2.  »  Jer.  xxxiv.  18.  Ezek.  xrii.  18* 

y  Lcvit.  vi.  25.  ■  Isai.  liv.  8,  9.  U.  3.  •  Vid.  Ckrys,  In  p.  113. 

b  Jer.  ii.  5,  6,  7,  31.   Numb.  xiv.  34.  Jon.  ii.  8.  c  i  Pet.  iii.  31.  Maak. 

xxviii.  19,  20.  d  In  foederibus  eosdera  amicos  atque  inimicos  habere  toleaC 

foederaU ;  qaod  ex  Cicerone  et  Livio  obsenravit  bAss.  de  formul.  I*  4. — Qm  miki 
ab  infoederatts,  ne  dicam  ab  hostibus,  regibut  donativum  et  tttpendium  cspM^ 
nlti  plane  desertor  et  tiansfoga?  Tert,  it  Praescript.  c.  12.— i^crn.  Serm.Sbdl 
Evang.  septem  panum.  •  2  Pet.  i.  9. 


Vers.  S,  5.]     FOURTEENTH  CHAPTKH  OF  H08EA.         243 

Sioo :  and  as  it  is  a  high  honour  to  be  enrolled  in  the  ge- 
nealogies of  the  church,  so  it  is  a  great  dishonour  to  he  ex- 
punged from  thence,  and  to  be  written  in  the  earth,  and 
limTe  oor  names,  with  our  bodies,  putrefy  in  perpetual  ob- 
liTion '. 

4.  Consider  the  seal  and  witnesses,  whereby  this  covenant 
hath  been  confirmed.  Sealed  in  our  own  consciences  by 
the  seal  of  faith,  believing  the  holiness  of  God's  ways,  and 
the  excellency  of  his  rewards  ;  for,  **  he  that  believeth,  hath 
set  to  his  seal  «  ;" — mutually  attested  by  our  spirits,  feeling 
the  sweetness  of  duty,  and  by  God's  Spirit  •*,  revealing  tht* 
certainty  of  reward ' :  and  this  in  the  presence  of  angels  and 
saints,  into  whose  communion  we  are  admitted  *".  So  that 
we  cannot  depart  from  this  covenant,  without  shaming  our- 
■eWes  to  God,  to  angels,  to  men,  and  to  our  own  con- 
sciences. Yea,  the  font  where  we  were  baptized, — and  the 
table  where  we  have  sacramentally  eaten  and  drank  the 
body  and  blood  of  Christ, — and  the  very  seats  where  we  have 
sat  attending  unto  his  voice,  like  Joshua's  stone ',  will  be 
witnesses  against  us,  if  we  deny  our  covenant : — though 
there  be  no  need  of  witnesses  against  those,  who  have  to  deal 
with  the  Searcher  of  hearts,  and  the  Judge  of  consciences; 
that  consuming  fire,  whom  no  lead,  no  dross,  no  reprobate 
silver^  no  false  metal,  can  endure  or  deceive  ;  no  Ananias  or 
Bapphira  lie  unto,  without  their  own  undoing. 

Lastly,  Let  us  consider  the  estate  which  these  covenants 

4o  refer  unto,  and  our  tenure  whereunto  these  services  are 

•anexed,  which  is  **  eternal  life.^     After  we  have  had  pa- 

fieoce  to  keep  our  short  promises  of  doing  God's  will,  he 

will  perform  his  eternal  promises  of  giving  himself  unto  us. 

And  who  would  forfeit  an  inheritance,  for  not  payment  of  a 

•mall  homage  or  quit-rent  reserved  upon  it  ?     If  we  expect 

eternal  life  from  him,  there  is  great  reason  we  should  dedi- 

eite  a  mortal  life  unto  him.     Let  us  not  pay  our  service  in 

drois,  when  we  expect  our  wages  in  gold. 

'  Jei.  xvii.  13.   Nchem.  vi.  64,  65.  «  John  iii.  .U.  ^  Vid.  Bern, 

SoiiLl.inAnnuDC.  Miriae,  ct  Scr.  2.  dc  iribus  iestimonii$,ctScr.  2.  in  die  Pent.— 
^1  in  fintiT.  Omnium  Sanct.— Ser-  5.  in  dedic  Eccl^ — Set.  de  qsatuor  modU 
wiBdi...8cf.  S,  23.  et  85.  in  Cant,  de  Natur.  et  Dignit.  Divini  Arooris,  c.  11.— 
Vilctinn  MickatUs  Medina  Apolog.  pro  Joanne  Fero  advenus  Dom.  Seto  cri- 
■ttttboet,  apud  SizL  Senensem,  Biblioth.  1.  6.  Annot.  210.  ^  Rom.  i.  16. 
^  1  Cor.  xi.  10.  Heb.  lii.  22.  «  Josh.  iiii.  24,  27. 

R    2 


THE 


THIRD    SERMON.* 


HOSEA  XIV.  2,  3. 

So  will  we  render  the  calves  of  our  lips.  Asshur  shall  not  save 
us ;  %oe  will  Hot  ride  upon  horses ;  neither  mil  we  say  to  the 
works  of  our  hands^  Ye  are  our  gods,  S^c» 

Sect.  1.  Having  handled  the  general  doctrine  of  our  en- 
tering into  covenant  with  God,  I  shall  now  proceed  unto  the 
particulars,  which  they  here  engage  themselves  unto ;  where* 
of  the  first,  is  a  solemn  thanksgiving,  **  We  mil  render  the 
calves  of  our  lips,"  All  the  sacrifices  of  the  Jews  were  of 
two  sorts  ^:  some  were  ilastical,  propitiatory,  or  expiatory^ 
for  pardon  of  sin,  or  impetration  of  favour:  others  were 
eucharistical  sacrifices  of  praise,  (as  the  peace-ofieriugs '^y) 
for  mercies  obtained  ^  With  relation  unto  these,  the  church 
here,  having  prayed  for  forgiveness  of  sin,  and  for  the  ob- 
taining of  blessings,  doth  hereupon,  for  the  further  enforce* 
ment  of  those  petitions,  promise  to  ofier  the  peace-offerioga  of 
praise,  not  in  the  naked  and  empty  ceremony,  but  with  the 
spiritual  life  and  substance,  viz.  **  the  calves  of  their  lips*" 
which  are  moved  by  the  inward  principles  of  hearty  sincerity 
and  thanksgiving. 

From  hence  we  learn.  That  sound  conversion  and  repentf 
ance  enlargeth  the  heart  in  thankfulness  towards  God,  anc 
disposeth  it  to  offer  up  the  sacrifice  of  praise.     And  th? 
duty,  here  promised,  cometh  in  this  place  under  several  cor 
siderations ;  for  we  may  consider  it, — 

Sect.  2.~I.  'Ut  materiam  pacti,'  as  the   matter   of 

•  Folio  edition,  ptge  .523.  *  Vid.  Gul.  Stuck.  Antiq.  ConYival.  1. 1.  c 

— H\tm$.  eicrcit.  Ceremonial,  exerdt.  19.  quamvis  alii  aliter  dittinguu 
CwnH.  A  Lapid.  in  Synop.  c.  1.  Levit — Torniei,  An.  2545.  sect.  21w— ffw 
Job  i.  .>.— -^/#r.  Hnle*^  p.  3.  qu.  56,  ct  memb.  4.  art.  8.  tect.  3.  * 

\\i.\'2.  **  rsJilincvii.22. 


Vers.  2,  3.]    fOUKTEENTH  CIIAPTLK  OF  H08EA.  245 

coveoant  or  compact,  which  we  promise  to  render  unto 
God,  in  acknowledgement  of  his  ^reat  n\ercy  in  answering 
the  prayers,  which  we  put  unto  him  for  pardon  and  grace. 
It  is  observable,  that  most  of  those  psalms  wherein  David  ^ 
imploretb  help  from  God,  are  closed  with  thanksgiving  unto 
him,  as  Psalm  vii.  17.  xiii.  6.  Ivi.  12,  13.  Ivii.  7,  10,  &c. 
David  thus,  by  a  holy  craft,  insinuating  into  God'^s  favour* 
and  driving  a  trade  between  earth  and  heaven,  receiving  and 
returning,  importing  one  commodity,  and  transporting  an* 
other,  letting  God  know  that  his  mercies  shall  hot  be  lotst, — 
that  as  he  bestows  the  '  comforts '  of  tlu-m  upon  him,  so  he 
would  return  the  'praises*  of  them  unto  Heaven  again. 
Those  countries  that  have  rich  and  staple  commodities  to 
exchange  and  return  unto  others',  have  usually  the  freest 
and  fullest  traffic  and  resort  of  trade  made  unto  them.  Now 
there  is  no  such  rich  return  from  earth  to  Heaven  as  praise : 
this  is  indeed  the  only  tribute  we  can  pay  unto  God, — to 
value  and  to  celebrate  his  goodness  towards  us.  As,  in  the 
Box  and  reflux  of  the  sea,  the  water  that  in  the  one  comes 
from  the  sea  unto  the  shore,  doth,  in  the  other,  but  run  back 
into  itself  again ;  so  praises  ^  are,  as  it  were,  the  return  of 
mercies  into  themselves,  or  into  that  bosom  and  fountain  of 
God's  love  from  whence  they  flowed.  And  therefore  the 
richer  any  heart  is  in  praises,  the  more  speedy  and  copious 
are  the  returns  of  mercy  unto  it.  God  hath  so  ordered  the 
creatures  amongst  themselves,  that  there  is  a  kind  of  natural 
confederacy,  and  mutual  negotiation  amongst  them,  each 
one  receiving  and  returning,  deriving  unto  others,  and  draw- 
ing from  others  what  serves  most  for  the  conservation  of 
them  all, — and  every  thing,  by  various  interchanges  and  vicis- 
sitades,  flowing  back  into  the  original  from  whence  it  came  : 
thereby  teaching  the  souls  of  men  to  maintain  the  like  spi- 
ritual commerce  and  confederacy  with  Heaven,  to  have  all 

'  David  omnes  fere  PmIihoc,  in   quibus  Dei  auxilium  implorat,  gratianim 
actione  daudit  Muu  in  Psaltn  x.  16.  •  Cifes  habcnt  propinquam  fructti- 

omiiqiie*proviiictain,  qao  facile  excurrant,  ubi  libenter  negotium  ^erant:  quot 
ilia  niercibuf  tappcditandis  cum  quantu  compcndioque  dimittit,  &c.  Cicer,  ta 
Verr.  Act.  2.  lib.  lec.  G. — Hujusmodi  nobile  emporeum  erat  Tyros,  Phoenicia  urba, 
Ecek.  xxvii.  12,  14.  de  qua  regione  Lucanus,  **  Primi  docuere  carinis  Ferre  cavia 
orbia  cumniercia."  f  Gratiarum  ccssac  decurtus,   ubi  recunus  non   foic. 

Bern.  Ser.  1.  in  cap.  Jciunii.-*Ad  locum,  unde  exeunt  snitise,  revertantur.  Idem 
Scr.  3.  in  Vigil.  Nativit.  &c. 


3  SEVEN    SERMONS   ON   THE  [Serm.  m«.. 

3  passages  between  them  and  it  open  and  unobstructed, — 
at  the  mercies  which  they  receive  from  thence,  may  not  be 
ept  under  and  imprisoned  in  unthankfulness,  but  may  haY» 
free  way  in  daily  praises,  to  return  to  their  fountain  again. 
Thus  Noahy  after  his  deliverance  from  the  flood,  built  an 
altar,  on  which  to  sacrifice  the  sacrifices  of  thanksgiving; 
that  as  his  family  by  the  ark  was  preserved  from  perishing, 
80  the  memory  of  so  great  a  mercy  might,  in  like  manner,  by 
the  altar  be  preserved  too^.  So  Abraham,  after  a  weary 
journey,  being  comforted  with  God's  gracious  appearing  and 
manifestation  of  himself  unto  him,  built  an  altar,  and  "called 
on  the  name  of  the  Lord  ^',"  and  after  another  journey  out  of 
Egypt,  n'as  not  forgetful  to  return  unto  that  place  again'; — 
God's  presence  drawing  forth  his  praises,  as  the  return  of 
the  sun  in  a  spring  and  summer,  causeth  the  earth  to  thrust 
forth  her  fruits  and  flowers,  that  they  may,  as  it  were,  meet 
and  do  homage  to  the  fountain  of  their  beauty.  If  Heze- 
kiah  may  be  delivered  from  death  ^; — if  David  from  guilt '; — 
they  promise  to  sing  aloud  of  so  great  mercy,  and  to  take 
others  into  the  concert,  '*  I  will  teach  transgressors  thy  way, 
and  we  will  sing  upon  the  stringed  instruments."  Guilt 
stops  the  mouth,  and  makes  it  speechless "° ;  that  it  cannot 
answer  for  one  of  a  thousand  sins,  nor  acknowledge  one  of  a 
thousand  mercies.  When  Jacob  begged  God^s  blessing  on 
him  in  his  journey,  he  vowed  a  vow  of  obedience  and  thank- 
fulness to  the  Lord,  seconding  God's  promises  of  mercy, 
with  his  promises  of  praise,  and  answering  all  the  parts 
thereof :  " '  If  God  will  be.  with  me,  and  keep  me,  I  will  be 
his,  and  he  shall  be  mine :' — if  he  single  out  me  and  my 
seed,  to  set  us  up  as  marks  for  his  angels  to  descend  unto 
with  protection  and  mercy,  and  will  indeed  '  give  this  land 
to  us,'  and  return  'me  unto  my  father's  house;'  then  this 
stone  which  I  have  set  up  for  a  pillar  and  monument,  shall 
be  '  God's  house,'  for  me  and  my  seed  to  praise  him  in."  And 
accordingly  we  find  he  built  an  altar  there,  and  changed  the 
name  of  that  place,  calling  it  the  ^  House  of  God,'— and  God, 
the  •  God  of  Bethel.'  And  lastly,  '  If  God  indeed  will  not 
leave  nor  forsake  me,  but  will  give  so  rich  a  land  as  this  unto 

I  Geo.  viii.  20.  b  Gcn.xii.  7.         >  Gen.  xiii.  4.  k  i^i.  uzviii.  90. 

1   PMilm  li.  14.  n«  Matth.  ixii.  12. 


Veri.2,S.J     FOURTEENTH  CHAPTEK  OF  UOS£A.  247 

me,  I  will  surely  return  a  homage  back  ;  and  of  his  own,  I 
will  give  the  tenth  unto  him  again.' — So  punctual  is  this  holy 
man  to  restipulate  for  each  distinct  promise  a  distinct  praise, 
and  to  take  the  quality  of  his  vows,  from  the  quality  of 
God's  mercies;  [Gen.  xxviii.  verses  20,  22.  compared  with 
▼erses  13,  15.  Gen.  xxxv.  6,  7.  14,  15.]  Lastly,  Jonah,  out 
of  the  belly  of  Hell,  cries  unto  God,  and  voweth  a  vow  unto 
him,  that  he  would  sacrifice  with  the  voice  of  thanksgiving, 
and  tell  all  ages,  that  salvation  is  of  the  Lord  **. — Thus  we 
may  consider  praises  as  the  matter  of  the  churches  cove- 
nant 

SscT.  3. — II.  •  Ut  fructum  pcenitentiae,'  as  a  fruit  of  true  re- 
pentance and  deliverance  from  sin.  When  sin  is  taken  away, 
when  grace  is  obtained,  then  indeed  is  a  man  in  a  right  dis- 
position to  give  praises  unto  God.  When  we  are  brought  out 
of  a  wilderness  into  Canaan '';  out  of  Babylon,  unto  Sion  ^; — 
then  saith  the  prophet,  '*Out  of  them  shall  proceed  thanksgiv* 
ing,  and  the  voice  of  them  that  make  merry,"  8cc.  When  Is- 
rael bad  passed  through  the  Red  Sea,  and  saw  the  Egyptians 
dead  on  the  shore,  the  great  type  of  our  deliverance  from  sin, 
deaths  and  Satan, — then  they  sing  that  triumphant  song;  Mo- 
ses and  the  men  singing  the  song,  and  Miriam,  and  the  women 
answering  them,  and  repeating  over  again  the  burden  of  the 
song,  **  Sing  to  the  Lord,  for  he -hath  triumphed  gloriously  ; 
the  bcN-se  and  his  rider,  hath  he  thrown  into  the  sea*i.^  When 
a  poor  soul  hath  been  with  Jonah  in  the  midst  of  the  seas, 
compassed  with  the  floods,  closed  in  with  the  depths,  brought 
down  to  the  bottom  of  the  mountains,  wrapped  about  head 
and  heart,  and  all  over  with  the  weeds,  and  locked  up  with 
the  bars  of  sin  and  death  ;  when  it  hath  felt  the  weight  of  a 
guilty  conscience,  and  been  terrified  with  the  fearful  ex* 
pectation  of  an  approaching  curse,  lying  as  it  were  at  the 
pit^s  brink,  within  the  smoke  of  Hell;  within  the  smell  of 
that  brimstone,  and  scorchings  of  that  unquenchable  fire 
which  is  kindled  for  the  Devil  and  his  angels  ;— and  is  then, 
by  a  more  bottomless  and  unsearchable  mercy,  brought  unto 
dry  land, — snatched  as  a  brand  out  of  tlie  fire, — translated 
unto  a  glorious  condition,  from  a  law  to  a  gospel,  from  a 

■  Jonah  ii.9.  •  Dcuu  viti.  10.  p  Jcr.  xxx.  IB,  10.  n  Exod. 

XV.  1,20,21. 


248  S£V£N   SERMONS  ON   THE  [Semi.  III. 

curse  to  a  crown,  from  damnation  to  an  inheritance,  from  a 
slave  to  a  son ; — then,  then  only,  never  till  then,  is  that  soul 
in  a  fit  disposition  to  sing  praises  unto  God,  when  God  hath 
forgiven  all  a  man's  'iniquities/  and  healed  all  the  '  diseases' 
of  his  soul,  and  redeemed  his  'life  from  destruction,' — or 
from  '  Hell,'  as  the  Chaldee  rendereth  it ; — and  crowned  him 
with  loving  kindness  and  tender  mercies ;  turning  away  his 
anger,  and  revealing  those  mercies  which  are  "  from  ever- 
lasting in  election  unto  everlasting ^''''  in  salvation;  remov- 
ing his  sins  from  him  as  far  as  the  east  is  from  the  west ; — 
then  a  man  will  call  upon  his  soul  over  and  over  again,  and 
summon  every  faculty  within  him,  and  invite  every  creature 
without  him  to  "  bless  the  Lord,"  and  to  ingeminate  praises 
unto  his  holy  name.  Psalm  ciii.  1,  4,  20,  22.  And  as  David 
there  begins  the  Psalm,  with  ''  Bless  the  Lord,  O  my  soul,'' 
and  ends  it  with  "Bless  the  Lord,  O  my  soul;" — so  the 
apostle, — making  mention  of  the  like  mercy  of  God  unto  him, 
and  of  the  exceeding  abundant  grace  of  Christ,  in  setting 
forth  him  who  was  a  blasphemer,  a  persecutor,  and  injurious, 
as  a  pattern  unto  all  that  should  believe  on  him  unto  eternal 
life,  begins  this  meditation  with  praises,  **  I  thank  Christ 
Jesus  our  Lord ; "  and  ends  it  with  praises,  "  Unto  the  king 
eternal,  immortal,  invisible,  the  only  wise  God,  be  honour 
and  glory  for  ever  and  ever.  Amen  *y  It  is  impossible  that 
soul  should  be  truly  thankful  unto  God,  which  hath  no  ap- 
prehensions of  him,  but  as  an  enemy,  ready  to  call  in,  or  at 
the  least  to  curse,  all  those  outward  benefits  which,  in  that 
little  interim  and  respite  of  time  between  the  curse  pro- 
nounced in  the  law,  and  executed  in  death,  he  vouchsafeth 
to  bestow.  And  impenitent  sinners  can  have  no  true  notion 
of  God  but  such  ^  And  therefore  all  the  verbal  thanks 
which  such  men  seem  to  render  unto  God  for  blessings,  are 
but  like  the  music  at  a  funeral,  or  the  trumpet  before  a 
judge, — which  gives  no  comfortable  sound  to  the  mourning 
wife,  or  to  the  guilty  prisoner. 

Sect.  4. — III.   '  Ut  medium  impetrandi,'  as  an  argument 
and  motive  to  prevail  with  God  in  prayer.     For  the  church 

r  Ab  aetemo  per  pnedestinatiooem  in  aetemum  per  glorificationem.  Ber,  Ser.  2. 
in  Asoens.  Dom.         •  1  Tun.  i.  12,  27.  *  Qualem  te  putivchs  Deo,  tsUt 

opoitet  apparcat  tibi  Dcus.  Btm,  in  Cant.  serm.  69. 


Veffm.^,5.]  FOURTLENTU  CliAPTLK  OF  HOSEA.  249 

here  prays  for  pardon,  for  grace,  for  healing,  not  only  with 
an  eye  to  its  own  benefit,  but  unto  God*8  honour :  *'  Lord, 
when  thou  hast  heard  and  answered  us,  then  we  shall  glo- 
rify  thee".**  "  I  shall  praise  thee,"  saith  David,  "for  thou 
hast  heard  me,  and  art  become  my  salvation  '.'*^  It  is  true,  if 
God  condemn  us,  he  will  therein  show  forth  his  own  glory  ^, 
ms  he  did  upon  Pharaoh '.  In  which  sense  the  '  strong  and 
terrible  ones^  are  said  to  *  glorify  '  him  %  because  his  power 
in  their  destruction  is  made  the  more  conspicuous :  but  we 
•boald  not  therein  concur  unto  the  glorifying  of  him.  "The 
grare  cannot  praise  him ;  they  that  go  down  into  the  pit^ 
cannot  celebrate  his  name^;""  "the  living,  the  living,  they 
shall  praise  thee  ^"  This  is  a  frequent  argument  with  David 
whereby  to  prevail  for  mercy,  because  else  God  would  lose 
the  praise  which,  by  this  means,  he  should  render  to  his 
name**.  Sec.  God  indeed  is  all-sufficient  to  himself,  and  no 
goodness  of  ours  can  extend  unto  him  * : — yet  as  parents  de- 
light to  use  the  labour  of  their  children  in  things  which  are 
no  way  beneficial  unto  themselves ' ;  so  God  is  pleased  to 
use  us,  as  instruments  for  setting  forth  his  glory,  though  his 
glory  stand  in  no  need  of  us,  though  we  cannot  add  one 
cubit  thereunto.  He  hath  made  all  men  *'  in  usus  profun- 
damm  cogitationum  suarum*,'"  unto  the  uses  of  his  un- 
searchable  counsels. — **  He  hath  made  all  things  for  him- 
self, yea,  even  the  wicked  for  the  day.  of  evil  ^.''  Yet  he  is 
pleased  to  esteem  some  men  '  meet  for  uses,'  which  others 
are  not*;  and  to  '  set  apart ^  some  for  himself,  and  for  those 
uses^.  God,  by  his  wisdom,  ordereth  ^  and  draweth  the 
blind  and  brute  motions  of  the  worst  creatures  unto  his  own 
honour,  as  the  huntsman  doth  the  rage  of  the  dog  to  his 


«  PnlD  1.  15.         «  Psalm  cxriii.  21.         J  2  Thess.  i.  9.  •  Rum.  ix.  17. 

•  Ini.  XZT.  3.  ^  Psalm  XXX.  9.  Ixxxfiii.  10,  11.  c  isai.  xxxTiii.  19. 

'  Pulm  vi.  4,  5.    cxTiii.  17.  •  Job  xxii.  2.    xxx? .  7.  f  Deus  suain 

gloriam  quaerit,  non  propter  se,  scd  propter  nos.  Aquin.  22.  qu.  3.  art.  8.  ad.  1.  m. 
S  Am^.  de  Nuptiis  et  Concapis.  1.  2.  c.  16. — Omnia  propter  sc  ipturo  fecit  Deua, 
efBnia  piopcer  soos  :  Bern,  Scr.  3.  in  die  Pentecost.  ^  Pror.  xvi.  4. 

i  J  Tun.  iu  21.  k  p^m  iv.  3.  Isai.  xliii.  21.  1  Est  in  malorum  po- 

tcatBSe  peocare :  ut  autem  pcccando,  hoc  vcl  hoc  ilU  malitiA  faciant,  non  est  in 
iUonun  poccstate,  sed  Dei,  dividentis  tenebras  et  ordinantis  eas ;  ut  hinc  etiam 
quod  fadunt  contra  volunutem  Dei,  non  impleatur  nisi  roluntas  Dei.  Aug.  de 
pnedeat.  Sanct.  c.  16^— Vid.  etiam  ep.  69.  q.  6.  ep.  120.  c.  2.  ep«  141. 1. 2.  q.  1.  sup. 
Exod.  qo.  18. 1.  83.  quant.  27.  de  Civit.  Dei,  1.  11.  c.  17. 


250 


SEVEN    SERMONS    ON    THE 


[Ser 


.  Bl. 


pleasure,  or  the  mariner  the  blowing  of  the  wind  unto  his 
voyage,  or  the  artiat  the  heat  of  the  fire  unto  hia  work,  or 
the  physician  the  blood-thirstiness  of  the  leech  unto  a  cure. 
But  godly  men  are  fitted  to  bring  actually  glory  unto  him, 
to  glorify  him  doingly'".  And  this  is  that,  which  God 
chiefly  takes  pleasure  in. 

Our  Saviour  bids  his  disciples  cast  their  net  into  the 
sea;  and  when  they  had  drawn  their  net,  he  bids  them  bring 
of  the  &sh  which  they  had  then  caught:  and  yet  we  find, 
that  there  was  a  fire  of  coals,  and  fish  laid  thereon,  aud 
bread  provided  on  ihe  land  before": — thereby  teaching  ua 
that  he  did  not  use  their  industry  for  any  need  that  he  had 
of  it,  but  because  he  would  honour  them  so  far  as  to  let 
them  honour  him  with  their  obedience.  And  therefore  even 
then  when  God  tells  his  people  that  he  needed  not  their 
services,  yet  he  calls  upon  them  for  thankBgiving". 

This  then  ia  a  strong  argument  to  be  used  in  prayer  for 
pardon,  for  grace,  for  any  spiritual  mercy  : — "  Lord,  if  I  pe- 
rish, I  shall  not  praise  thee,  I  shall  not  be  meet  for  my  mas- 
ter's uses.  Thy  glory  will  only  be  forced  out  of  me  with 
blows  ;  like  fire  out  of  a  flint,  or  water  out  of  a  rock.  But 
thou  delightest  to  eee  thy  poor  servants  operate  towards  thy 
glory,  to  see  them  not  forced  by  power,  but  by  love,  to  show 
forth  thy  praises ;  and  this  we  shall  never  do,  till  sin  be  pv- 
doned.^ — God  can  bring  light  out  of  light,  as  the  light  of 
tlie  stars  out  of  the  light  of  the  sun ;  and  he  can  bring  light 
ont  of  darkness,  as  he  did  at  first :  but  in  the  one  case,  there 
is  a  meetnesa  for  such  a  use, — in  the  other,  not.  Now  we 
are  not  meet  subjects  for  God  to  reap  honour  from,  till  sin 
be  pardoned,  till  grace  be  conferred : — then  we  shall  give 
him  the  praise  of  his  mercy  in  pitying  such  grievous  sinners, 
—and  the  praise  of  bis  power  and  wisdom  in  healing  such 
mortal  diseases. — and  the  praise  of  hia  glorious  and  free 
grace,  in  sending  aulvation  to  those  that  did  not  enquire 
after  it,— and  the  praise  of  his  patience  in  forbearing  us  sB 
long,  and  waiting  that  lie  might  be  gracious,— and  the  praise 
of  his  wonderful  providence  in  causing  all  things  to  work  to- 
gether for  our  good,— and  the  praise  of  his  justice  b 


II,  12. 


Ven.  f^3.}  FOURT££NTIl  CHAPTER  OF  HOS£A.  251 

part  with  him  against  our  own  ains,  and  joining  with  hia 
grace  to  revenge  the  blood  of  Christ  upon  them.  A  pot- 
aherd  is  good  enough  to  hold  fire ;  but  nothing  but  a  sound 
and  pure  vessel  ia  meet  to  put  wine  or  any  rich  "  depositum^ 
into. 

Sect.  5. — IV.  '  Ut  principium  operandi/  as  a  principle  of 
emendation  of  life,  and  of  new  obedience. — "  Lord,  take 
away  iniquity,  and  receive  us  into  favour,  and  then  will  we 
be  thankful  unto  thee,  and  that  shall  produce  amendment  of 
life;  '  Aaahur  shall  not  save  us,  neither  will  we  ride  upon 
horses/  "  &c.  A  thankful  apprehension  of  the  goodness  of 
God  in  forgiving,  giving,  saving,  honouring  us,  is  one  of  the 
principal  foundations  of  sincere  obedience.  Then  the  soul 
will  think  nothing  too  good  for  God,  that  hath  shown  him- 
self  ao  good  unto  it.  "  What  shall  I  render  unto  the  Lord 
Jot  all  his  benefits  ?"  saith  the  prophet  David  '^ ;  and  a  little 
after  it  follows,  '^  O  Lord,  truly  I  am  thy  servant;  I  am  thy 
servant,  and  the  son  of  thine  handmaid  ;**  that  is,  *  a  home- 
borD  servant,  thine  from  my  mother^s  womb  ** — It  is  an  allu* 
aion  to  those  who  were  born  of  servants  in  the  house  of  their 
masters,  and  ao  were  in  a  condition  of  servants.  "  Partus 
sequitor  ventrem.^  If  the  mother  be  a  handmaid^,  the  child 
ia  a  servant  too ;  and  so  the  Scripture  calleth  them  '  filios 
domna/  children  of  the  house  ^  His  heart,  being  enlarged 
in  thankfulness,  presently  minded  him  of  the  deep  engage- 
menta,  that  did  bind  him  unto  service  even  from  the  womb. 
True  filial  and  evangelical  obedience  ariseth  from  faith  and 
lore.  Faith  shows  us  God^s  love  to  us ;  and  thereby 
worketh  in  us  a  reciprocal  love  unto  him.  "  We  love  him» 
because  he  firat  loved  us  V^  This  is  the  only  thing,  wherein 
a  aenrant  of  God  may  answer  him,  and  may,  '*  de  simili  mu- 
toam  rependere  vicem,^  as  Bernard  speaks,  return  back  unto 
God  what  he  gives  him.     "  If  he  be  angry  with  me  *,  I  must 

p  Jofc  gmtiam,  lervi  iiustri  sunt,  qui  ex  ancillit  nostris  nascuntur.    Leg.  5.  D. 
de  itmtn  Hominis.  ec  Le^.  28.  de  usuris  et  fructibus.  //•.  ^  Psalm  cxvi.  13. 

r  Gen.  xW.  14, 15.  iii.  17,  12.  Lev.  xxii.  11.  Eccles.  ii.  6.  ■  1  John  it.  19. 

ft  Si  mihi  iraicatar  Deus,  num  illi  ego  similiter  redirascar  ?  non  utique ;  scd  pa^ 
vebo  ;  ted  contremUcam ;  sed  veniam  deprccabor.  lu  li  me  arguat,  non  redar« 
gnemrkme;  icd  ez  me  potius  justificabitur:  nee  si  me  judicabit,  judicabo  ego 
com,  aed  adorabo.  Si  dominatur,  me  oportet  scrvire  :  ti  imperat,  me  oportct  pa- 
fere :  nunc  jam  videai  de  umore  quam  aliter  sit ;  nam  cum  amat  Deus,  non  aliad 
Tnlt  quam  amari.  Bern.  Serm.  83.  in  Cantic. 


252 


SEVEN    SERMONS   ON   THE  [Seim;  tftl 


not  be  angry  again  with  him ;  but  fear  and  trercble,  and  beg 
for  pardon ;  if  he  reprove  rae,  I  must  not  reprove  but  ju»- 
tify  him  :  if  he  Judge  me,  I  must  not  judge  but  adore  him. 
But  if  he  tove  me,  I  must  take  the  boldness  to  love  him 
again,  for  therefore  he  loves  that  he  may  be  loved." — And 
this  love  of  ours  unto  Christ  makes  us  ready  to  du  every 
thing,  which  he  requires  of  us ;  because  we  know,  that  he 
hath  done  much  more  for  us  than  he  requireth  of  us.  "  The 
love  of  Christ,"  saith  the  apostle,  "  constrainelh  us,— be- 
cause we  thus  judge,  that  if  one  died  for  all,  then  were  all 
dead ;"  that  is,  '  either  dead  in  and  with  him,'  in  regard  of 
the  guilt  and  punishment  of  sin,  so  as  to  be  freed  from  the 
damnation  of  it, — or  dead  by  way  of  conformity  unto  bit 
death,  in  dying  unto  sin,  and  crucifying  the  old  man,  so  as 
to  shake  off  the  power  and  streuglh  of  it.  And  the  fruit  of 
all,  both  in  dying  and  in  loving,  is  this,  "  That  we  should  not 
live  unto  ourselves,  but  unto  him  that  died  for  us,  and  rose 
again."  Thus  love  argues  from  the  greater  to  the  lesser; 
from  the  greatness  of  his  work  for  us,  to  the  smallnesa  of 
ours  unto  him.  If  he  died  to  give  us  life,  then  we  must 
live  to  do  him  service. 

Fear "  produceth  servile  and  unwilling  performances :  n 
those  fruits  which  grow  in  winter,  or  in  cold  countries,  are 
sour,  unsavoury,  and  unconcocted  ;  but  those  which  grow  in 
summer,  or  in  hotter  countries,  by  the  warmth  and  inOuence 
of  the  sun,  are  sweet  and  wholesome :  such  is  the  difference 
between  those  fruits  of  obedience,  which  fear  and  which 
love  produceth.  The  most  formal  principle  of  obedience  is 
love;  and  liie  fual  beginnings  of  love  In  us  unto  God,  arise 
from  his  mercies  unto  us  being  thankfully  remembered.  And 
this  teacketh  the  soul  thus  to  argue ;  " '  God  hath  given  de- 
liverances unto   me ;   and   should    I    break    his   command- 


»  Quis coram  Deo  innotent  invcnilur,  qui  vull  Titri  iiuod  veou 
quod  time tur  ?  Qui  gehennam  inciuli,  noti  pccoic  mctuil,  led  ardcre  ;  (llipih 
tern  pccore  metull,  qui  pcccatum  ipsuni  ticut  geticniuu  odil.  ^ug,  ep.  144.— 
Bern.  Kr.  de  Trip.  Cchir. — Vcic  ChcUliuius  eil,  qui  plua  anut  dominum  quMtt 
timei  gchenntm :  ut  eiianui  dicit  illi  Dcui, '  Uiere  deliciis  omalibut  icnipller- 
n[i,  et  quantum  pom,  pccct ;  nee  moriEtii,  ncc  in  gehennam  mitleiii,  led  n^ 
cam  (onlummodo  non  ciii  j' — cxhorrEscat,  et  omnino  non  pcccci,  non  jam  ut  ik 
Ulud  qund  limebii,  ncin  incidil,  aed  ne  lltum  quem  tic  Krnai,  oRcndai.  Idtm  da 
Caueh.  Rudibui,  n.  17.  de  Kit\ii.ci  Ciai.  c.S7.cont.2.  EiPtUa.  I.  l.c.S.tt 
1,  3.  »,  6. 


Vew.  2.3.]  FOURTKFXTH  CIIAPTKK  OF   IIOSEA.  253 

ments  T  Christ  gave  himself  to  redeem  me  from  all  iniquity, 
and  to  make  me  in  a  special  manner  his  own ;  therefore  I 
most  be  *  zealous  of  good  works  ^ :'  therefore  I  must  'show 
forth  the  virtues  of  him,  that  called  me  out  of  darkness  into 
his  marvellous  light '.'  "  No  more  frequent,  more  copious 
common  place  in  all  the  Scriptures  than  this, — to  call  for 
obedience,  and  to  aggravate  disobedience,  by  the  considera- 
tioD  of  the  great  things,  that  God  hath  done  for  us  \  In  the 
law  ^,  a  ransomed  man  became  the  servant  of  him  that  bought 
and  delivered  him :  and  upon  this  argument,  the  apostle  calls 
for  obedience :  "  Ye  are  not  your  own,  but  ye  are  bought 
with  a  price:  therefore  glorify  God  in  your  body,  and  in  your 
spirits,  uhich  are  God'^s  ^'*  We  have  but  the  use  of  our- 
selves ;  the  property  is  his  "^ ;  and  we  may  do  nothing  to 
violate  that. 

Sect.6. — V.  Ut  instrumcntum  divinoe  glorisp,  as  a  means  and 
iostniment  of  publishing  God's  praises.  There  is  an  emphasis 
in  the  word  lips.  Sometimes  it  is  a  diminutive  word,  taking 
away  from  the  duty  performed ;  as  Mat.  xv.  8,  ^*  This  people 
honour  me  with  their  lips,  but  their  heart  is  far  from  me.'* 
But  here  is  an  augmentative  word  that  enlargeth  the  duty, 
and  makes  it  wider.  "  I  will  sacrifice  unto  thee,"  saith 
Jonah,  ''with  the  voice  of  thanksgiving*.^  God  regard- 
eth  not  the  sacrifice,  if  this  be  not  the  use  that  is  made 
of  it,  to  publish  and  celebrate  the  glory  of  his  name.  The 
oatward  ceremony  is  nothing  without  the  thankfulness  of 
the  heart ;  and  the  thankfulness  of  the  heart  is  too  little,  ex- 
cept  it  have  a  voice  to  proclaim  it  abroad,  that  others  may 
learn  to  glorify  and  admire  the  works  of  the  Lord  too.  It 
is  not  enough  to  sacrifice  ;  not  enough  to  sacrifice  the  sacri- 
fices of  thanksgiving, — except  withal  we  *'  declare  his  works 
with  rejoicing  ^"  There  is  a  private  thankfulness  of  the  soul 
within  itself,  when,  meditating  on  the  goodness  of  God^  it 
doth   in  secret  return  the  tribute  of  an  humble  and  obedient 


xiii.  14.  y  Tit.  ii.  14.         •  1  Pet.  ii.  9.  •  Deut.  xiiL  20,  31. 

sL  7,8.  uiz.  32.  tL  7.  Josh.  xiW.  2,  14.  1  Sam.  xii.  24.  Itai.  i.  2.  Jer.  ii.  5,  6. 
Hos.  ii.  8.  Mich.  r\.  3,  5.  ^  Ptr  modum  pignorit,  licet  non  per  modam 

OMadpii.  Leg,  2.  Cod.  de  postliminio  revereis,  &c.— Nempc  scrvi  sunt  quoad 
■dvatar  pietium  redemptori.  Si  quit  tcrvum  capcum  ab  hoatibus  redemerit, 
proCiBiu  cat  Rdifloentia.  1. 12.  aecc.  7.  F.  de  captivit.  <  1  Cor.  fi.  19,  23. 

# .  Fffactmiaa  nihil  fwnn  debet  in  peroidem  prophetatit.  1.  13.  sect.  4.  F.  de 
Ofu  fructo.  •  Jonah  ii.  9.  '  Ptalm  cvii.  22. 


254  SEVEN  IStERMONS    ON    THE  [Serm.  III. 

heart  back  again  unto  him,  which  is  to  praise  God  on  the 
bed :  and  there  is  public  thanksgiving,  when  men  **  tell  of 
the  wondrous  works  of   God  in  the  cougregatio|i  of  his 
saints  ^^'     Now  here  the  church  promiseth  this  public  thanks- 
giving ;  it  shall  not  be  the  thankfulness  of  the  heart  only, 
but  of  the  lips  too.     As  it  is  noted  of  the  thankful  leper, 
that  *•  with  a  loud  voice  he  glorified  God  »." — **The  living, 
the  living  shall  praise  thee,"  saith  Hezekiah  :  but  how  should 
they  do  it  ?    "  The  fathers  to  the  children  shall  make  known 
thy  truth  ^."      There  are  some  affections  and  motions  of  the 
heart  that  do  stop  the  mouth,  are  of  cold,  stupefactive,  and 
constringent  nature ;  as  the  sap  stays  and  hides  itself  in  the 
rooty  while  it  is  winter*.      Such   is  fear  and  extremity  of 
grief.     *'  Come,*"  saith  the  prophet,  *'  let  us  enter  into  our  de- 
fenced  cities,  and  let  us  be  silent  there ;  for  the  Lord  our  God 
hath  put  us  to  silence ''."     Other  affections  open  the  mouth, 
are  of  an  expansive  and  dilating  nature,  know  not  how  to  be 
straitened  or  suppressed ;  and  of  all  these,  joy  and  sense 
of  God^s  mercy  can  least  contain  itself  in  the  compass  of 
our  narrow  breast,  but  will  spread  and  communicate  itself  to 
others.     A  godly  heart  is,  in  this,  like  unto  those  flowers, 
which  shut  when  the  sun  sets,  when  the  night  comes, — and 
open  again,  when  the  sun  returns  and  shines  upon  them.     If 
God  withdraw  his  favour,  and  send   a  night  of  affliction, 
they  shut  up  themselves,  and  their  thoughts  in  silence :  but 
if  he  shine  again,  and  shed  abroad  the  light  and  sense  of  his 
love  upon  them,  then  their  heart  and  mouth  is  wide  open  to* 
wards  Heaven,  in  lifting  up  praises  unto  him.    Hannah  prayed 
silently,  so  long  as  she  was  in  bitterness  of  soul,  and  of  a 
sorrowful  spirit ' :  but  as  soon  as  God  answered  her  prayers^ 
and  filled  her  heart  with  joy  in  him,  presently 'Mier  mouth 
was  enlarged^'  into  a  song  of  thanksgiving '". 

There  is  no  phrase  more  usual  in  the  Psalms,  than  to  '  sing 
forth  praises'  unto  God  ;  and  it  is  not  used  without  a  special 
emphasis.  For  it  is  one  thing  to  praise,  and  another  to  sing 
praises  ". — ^This  is,  to  publish,  to  declare,  to  speak  of,  abun- 
dantly to  utter  the  memory  of  God^s  great  goodness,  that 

f  Psalm  cxlix.  15.  xxvi.  7,  12.  t  Luke  xvii.  15.  k  Igii.  xxxviii*  19. 

1  Plutarch,  de  capiend.  ex  hostibus  utilttate. — ^risL  Problem,  sect.  27.        k  Jer.- 
viii.  14.  Isa{.  xx.  14.  >  1  Sam.  i.  12,  15.  "  1  Sam.  ii.  1.        >  Pudni 

cxWi.  2. 


.2.9.]   FOURTEK.XTIl  CIIAPTKK  OF  H08EA.  255 

'  one  geoeraitioo  may  derive  praises  unto  another/  as  the  ex- 
pressions are.  Psalm  cxlv.  4,  7.  And  therefore  we  find  in 
the  mostfolemn  thanksgivings^,  that  the  people  of  God  were 
wont,  in  great  companies,  and  with  musical  instruments,  to 
sound  forth  the  praises  of  God,  and  to  cause  their  joy  to  be 
beard  afar  off  p.  This  then  is  the  force  of  the  expression ; — 
'*  Lord,  when  thou  hast  taken  away  iniquity,  and  extended 
thy  grace  and  favour  to  us,  we  will  not  only  have  thankful 
bc«rts,  every  man  to  praise  thee  by  himself;  but  wc  \\  ill  have 
thankful  lips  to  show  forth  thy  praise;  we  will  st:i  up  and 
encoarage  one  another;  we  will  tell  our  children,  that  the  ge- 
nerations to  come  may  know  the  mercy  of  our  God.'* 

This  is  a  great  part  of  the  communion  of  saints,  to  join 
together  in  God^s  praises.  There  is  a  communion  of  sinners, 
wherein  they  combine  together  to  dishonour  God,  and  en- 
courage one  another  in  evil  '^.  Eve  was  no  sooner  caught 
herself;  but  she  became  a  kind  of  serpent,  to  deceive  and  to 
catch  her  hosband.  A  tempter  had  no  sooner  made  a  sinner, 
hot  that  sinner  became  a  tempter.  As  therefore  God'^s 
enemies  hold  communion  to  dishonour  him  ;  so  great  reason 
there  is  that  his  servants  should  hold  communion  to  praise 
him,  and  to  animate  and  hearten  one  another  unto  duty,  as 
men  that  draw  at  an  anchor,  and  soldiers  that  set  upon  a  ser- 
Tice,  use  to  do  with  mutual  encouragements  ^  The  holy  oil 
for  the  sanctuary  was  made  of  many  spices,  compounded  by 
the  art  of  the  perfumer",  to  note  unto  us,  that  those  duties 
are  sweetest  which  are  made  up  in  a  communion  of  saints, 
each  one  contributing  his  influence  and  furtherance  unto 
;  as  in  winds  and  rivers,  where  many  meet  in  one,  they 
•tiongest,~and  in  chains  and  jewels  where  many  links  and 
•tones  are  joined  in  one,  they  are  richest  AH  good  is  diffusive, 
fike  learen  in  a  lump,  like  sap  in  a  root :  it  will  find  the  way 
firom  the  heart  to  every  faculty  of  soul  and  body,  and  from 
thence  to  the  ears  and  hearts  of  others.  Every  living  crea- 
ture was  made  with  the  seed  of  life  in  it,  to  preserve  itself 

•  A^ttd  poetas  dirisimot  Uudes  heroam  ac  Deomm  inter  regtlia  conviTia  ad 
ddnmn  canebantur.  Quint,  1.  1.  c.  10.  Spalding,  i.  215. — Nee  iliter  veri  Dei 
laodes  in  oonviviis  Chnttianorum.  TerL  Apol.  c.  19. — Cypr.  1.  2.  ep.  2.  P  Jer. 
sil.  27,31»  43.  Isai.  xii.  4,  5,  6.  Jer.  zzxi.  7.  ^  Pulm  Uiv.  5.  luiiii.  5, 8. 

Tww.  i.  10,  11.  '  Ini.  ii.  3.  Zach.  viii.  21.   Mil.  iii.  16.  •  Exod. 

zsiit.  34,25. 


I 


2£6  SEVEX    SERMONS   ON    THE  [Seitn.  III. 

by  multiplying ^  And  of  all  seeds,  that  of  the  Spirit,  and 
the  Word  ",  is  most  vigorous ;  and  in  nothing  so  much  as  in 
glorifymg  God,  when  the  joy  of  the  Lord,  which  is  our 
strength,  doth  put  itself  forth  to  derive  the  praises  of  his 
name,  and  to  call  in  others  to  the  celebration  of  them. 

Sect.  7.  From  all  which  we  learn,    1.  By  what  means 
(amongst  many  others)  to  try  the  truth  of  our  conversions; 
namely,  By  the  life  and  workings  of  true  thankfulness  unto 
God  for  pardon  of  sin,  and  accepting  into  favour.    Certainly 
when  a  man  is  converted  himself,  his  heart  will  be  enlarged, 
and  his  mouth  will  be  filled  with  the  praises  of  the  Lord  ;  he 
will  acquaint  others,  what  a  good  God  he  is  turned  unto. 
If  he  have  found  Christ  himself,  as  Andrew,  and  Philip,  and 
the  woman  of    Samaria  did,  he  will  presently  report  it  to 
others,  and  invite  them  to  ^  come  and  see  *.*    If  Zaccheus  be 
converted,  he  receiveth  Christ  joyfully '.     If  Mattl^w   be 
converted,  he  entertains  him  with  a  feast '.     If  Cornelius  be 
instructed  in  the  knowledge  of  him,  he  will  call  bis  kinsfolk 
and  friends  to  partake  of  such  a  banquet*.     If  David  be 
converted  himself,  he  will  endeavour  that  other  sinners  may 
be  converted  too  ^,  and  will  show  them  what  the  Lord  bath 
done  for  his  soul.     The  turning  of  a  sinner  from  evil  to  good« 
is  like  the  turning  of  a  bell  from  one  side  to  another,  you 
cannot  turn  it,  but  it  will  make  a  sound,  and  report  its  owd 
motion.     He  that  hath  not  a  mouth  open  to  report  the  ^ory 
of  God's  mercy  to  his  soul,  and  to  strengthen  and  edify  luili 
brethren,  may  justly  question  the  truth  of  his  own  conver- 
sion      In  Aaron's  garments  (which  were  types  of  holiness) 
there  were  to  be  golden  bells  and  pomegranates;  which  (if  we 
may  make  any  allegorical  application  of  it)  intimateth  unto  11% 
that  as  a  holy  life  is  fruitful  and  active   in  the  duties   of 
spiritual  obedience,  so  it  is  loud  and  vocal  in  sounding  forth 
the  praises  of  God,  and  thereby  endeavouring  to  edify  the 
church.   Gideon's  lamps  and  pitchers  were  accompanied  with 
trumpets :  when  God  is  pleased  to  put  any  light  of  grace 
into  these  earthen  vessels  of  ours,  we  should  have  mouths 
full  of  thankfulness,   to  return  unto  him  the  glory  of  his 
goodness. 

t  Gen.  i.  1, 1 1, 12.  »  1  John  tii.  29.  1  Pet.  i.  23.  «  John  i.  41»  4$. 

IT.  29.  y  Luke  zii.  6.  '  Luke  ?.  29.  •  Acti  zriit.  84. 

b  Psalm  li.  13. 


i 


Vers.  2,  S.J   FOURTEENTH   CHAPTKK  OF  HOSEA.  257 

And  as  that  repentance  is  unsound,  which  is  not  accom- 
panied with  tbankfulnesK,  so  that  tliankfuiness  is  but  empty 
and  hypocritical,  which  doth  not  Rprin<^  out  of  sound  re- 
pentance. We  use  to  say,  that  the  words  of  fools  are  '  in 
labris  nata/  bom*^  in  their  lips:  but  the  words  of  wise  men 
are  '  ^  sulco  pectoris/  drawn  up  out  of  an  inward  judge- 
ment. Tlie  calves  of  the  lips  are  no  better  than  the  calres  of 
Che  stall,  in  God's  account,  if  they  have  not  a  heart  in  tliem. 
Without  this,  the  promise  here  made  to  God  would  be  no 
other  than  that,  with  which  nurses  deceive  their  little  chil- 
dren, when  they  promise  them  a  gay-golden-new-nothing. 
Praise  in  the  mouth  without  repentance  in  the  heart,  is  like  a 
sea-weed  that  grows  without  a  root: — like  the  pouring  of 
balm  and  spices  upon  a  dead  body,  which  can  never  thoroughly 
secure  it  from  putrefaction : — like  a  perfume  about  one  sick  of 
the  plague,  whose  sweet  smell  carries  infection  along  with  it. 
It  IS  not  the  mentioning  of  mercies,  but  the  improving  of 
thein  unto  piety,  which  expresseth  our  thankfulness  unto 
God.  God  sets  every  blessing  upon  our  score,  and  expects 
an  answer  and  return  suitable.  He  compares  Chorazin  and 
Bethsaida  with  Tyre  and  Sidon ;  and  if  their  lives  be  as  bad 
as  these,  their  punishment  shall  be  much  heavier,  because 
the  mercies  they  enjoyed,  were  much  greater.  The  not  using 
of  mercies  is  the  being  unthankful  for  them  :  and  it  is  a 
heavy  account  which  men  must  give  for  abused  mercies '. 
Sins  against  mercy,  and  under  mercy,  are  'the  first  lipc  fruit  ;^ 
when  the  sun  shines  hottest,  the  fruits  ripen  fastest.  God 
doth  not  bear  so  long  with  the  provocations  of  a  church,  as 
of  those  that  are  not  u  people;  the  sins  of  tiic  Amoiites 
were  longer  in  ripenin«^,  than  the  sins  of  Israel'.  When 
judgement  is  abroad,  it  will  bcu;in  at  the  house  of  God. 

Sect.  8.  II.  We  should  be  so  much  the  more  earnestly 
pressed    unto    this,    by   how   much    it   is    the   greater  evi- 

«  Omni,  InstiL  1.  10.  c.  3.— /f.  OHL  I.  I.e.  15.— Bo^froy  ofAoKa  M  p^v6t 
mmfmv^^jttfiii ,  '£|  ^f  tiI  kcSk^  /SXamCrci  /Soi/Af^/xara.  /Esch.  cd.  Blomficld, 
5S0^ — ^Dtca,  factit  dcficientibus,  crubekcunt.  Tnt,  de  ratria,r.  1.  *^  Mia 

4^— €i|  ta/fttnirJif  raSru  Spar  oir«p  ifurrm  r^  B«^.  Clem.  Ale^,  Stiotn.  1.  7.^ 
Dcom  oolit,  qutsquit  imitatus  e»t.  Senec.  cpi&t.  95. — Vid.  Chrysost.  Horn.  25.  in 
Matth.  •  Dcut.  xxxiu  6.    Amos  ii.  \>,  13.   Luke  iii.  7.    Heb.   vi.  7. 

i  Anot  viiL  1,  2.  Jer.  i.  11,  12. 

VOL.    111.  S 


268  3EVEN    SEllMONS   ON    THB  [Serm.  111. 

dence  of  our  conversion  unto  God,  and  by  how  much 
more  apt  we  are  to  call  for  mercies  when  we  want 
thern^  than,  with  the  leper,  to  return  praises  when  we  do 
enjoy  them.  Ten  cried  to  be  healed;  but  there  was  but  one 
that  returned  glory  to  God.  Vessels  will  sound  when  they 
are  empty :  fill  them,  and  they  are  presently  dumb.  When 
we  want  mercies,  then  with  Pharaoh  we  cry  out  for  pardon, 
for  peace,  for  supplies,  for  deliverance :  but  when  prayers  are 
answered,  and  our  turn  served,  how  few  remember  the  me- 
thod which  God  prescribes,  "Call  upon  me  in  the  day  of 
trouble;  I  will  hear  thee,  and  thou  shalt  glorify  me  '?"  Yea, 
how  many,  like  swine,  trample  on  the  meat  that  feeds  them, 
and  tread  under  foot  the  mercies  that  preserve  them  !  How 
many  are  so  greedily  intent  upon  the  things  they  desire  ^, 
that  they  cannot  see  nor  value  the  things  they  enjoy ! 
*'  Omnis  festinatio  caeca  est."  It  is  noted  even  of  good  king 
Hezekiah,  that  he  "  did  not  render  according  to  the' benefits  " 
which  he  had  received  *.  Therefore  we  should  be  exhorted 
in  our  prayers  for  pardon  and  grace,  to  do  as  the  church 
here  doth,  to  promise  the  sacrifices  of  thankfulness  and  obe- 
dience, not  as  a  price  to  purchase  mercy  (for  our  good  ex- 
tends not  unto  God  '^),  but  as  a  tie  and  obligation  upon  our- 
selves, to  acknowledge  and  return  the  praise  of  mercy  to  him 
that  gives  it.  And  this  the  apostle  exhorteth  us  unto,  that 
*'  our  requests  should  be  made  known  unto  God,"  not  only 
with  prayer  and  supplication,  but  "with  thanksgiving';'' 
which  we  find  to  have  been  his  own  practice  ".  We  should 
keep  a  catalogue  "  of  God's  mercies  to  quicken  us  unto  daly, 
as  well  as  a  catalogue  of  our  own  sins,  to  make  us  cry 
for  fnercy.  And  unto  this  duty  of  thanksgiving  we  may  b« 
excited, — 

First,  By  the  consideration  of  God's  greatness.     •*  Great 
is  the  Lord  ;  and  (therefore)  greatly  to  be  praised  ®."    The 

i  Psalm  1.  15.         b  Seneca  dc  Benefic.  1.  3.  c.  3. — Liv.  1.  22.  i  2  Chnm. 

xxxii.  25.  k  Psalm  xvi.  2.  >  Phil.  iv.  6.  1  Thcw.  v.  17,  18.  1  Tim.  iS.  I. 
«  Ephcs.  Hi.  14,20,21.  «  Vid.  fV^/d  of  the  Church,  1.  I.e.  1.  Qui  cnrxtcMe 
nist  propter  te,  pro  nihilo  est,  ct  nihil  est.  Qui  vult  esse  sibi  et  noo  dbi,  nftB 
esse  incipit  inter  omnia.  Bern.  serm.  20.  in  Cant. — £o  quisque  peasimui,  quo 
timus,  si  hoc  ipsum  quod  est  optinius,  adscribat  sibi.  Serm.  84.  in 
o  Psalm  cxlv.  3. 


Vttl.2,5.]    FOURTEENTH  CHAPTKU  OK  IIOSEA.  259 

praises  of  God  should   be  according  to  his   iiaxue  <'.     All 
things  were  made  for  no  other  end,  but  to  return  glory  to 
him  that  made  them.     Because  all  things  are  of  him,  there- 
fore all  must  be  to  \\\m\     And  this  the  very  fifrure  of  the 
world  teacheth  us:  for  a  circular  line  ends  where  it  began, 
and  returns  back  into  its  original    point,— by    that   means 
strengthening  and  preserving  itself.     For  things  are  usually 
strongest,  when  nearest  their  original;  and  the  more  remote 
from  that,  the  weaker  they  rrrow.     Ah  a  tree  is  strongest  at 
tlie  root,  and  a  branch  or  bouuh  next  the  trunk  or  stock,  and 
the  further  out  it  goes  from  thence,  the  smaller  and  weaker 
it  grows  too;  and  the  further  it  is  from  the  original  of  its 
bein^,  the  nearer  it  is  unto  not  being; — so  all  creatures  are 
hereby  taught,  both  for  preservation  of  tliat  being  they  have, 
and  for  supply  of  wliat  perfections  they  want,  and  in  both, 
for  the  setting  forth  of  the  greatness  of  their  Maker  (out  of 
whose  infinite  Being  all  finite  beings  are  sustained  and  per- 
lificted), — to  run  back  unto^  God,  for  whose   sake  they  are 
and  have  been   created.     Rivers  come   from  the  sea,   and 
therefore  ran  back  into  the  sea  again.     The  trees  receive  sap 
firom  the  earth ;  and,  within  a  while,  pay  it  back  in  those 
leares  that  fall  down  to  the  earth  again.     Now  as  God  hath 
made  all  creatures  thus  to  show  forth  the  glory  of  his  great- 
nea«,  so  he  will  have  them  do  it  by  these  principles,  and  in 
that  manner  of  working  which  he  hath  planted  in  them.     In- 
animate and  mere  natural  creatures  are  bid   to  praise  the 
Lord*^;  hut  this  they  do   blindly  and  ignorantly,   like  the 
arrow  which  flies  toward  the  mark,  but  uuderstandeth  not  its 
own  motion,   being  directed    thither  by  an  understanding 
without  and  above  itself.     And  thus  when  every  thing,  by 
the  natural  weight  and  inclination  of  its  own  form,  moveth 
to    the  place  where   M  may  be   pre>erved,  or  drawcth  to  it 
those  further  degrees  of  perfection,  wherw^l»y  it  may  be  im- 
proved, and  have  more  of  being  communicated  to  it, — it  may 
truly  be  said  to  praise  the  Lord,  in  that  it  obeyeth  th^  law 
which  he  planted  in  it ;  and  it  is,  by  his  wise  providence, 
carried  back  towards   him,  to  derive  its  conservation  and 
perfection  from  the  same  fountain,  from  whence  its  being 
did  proceed.     But  now  rea8onal)le  c'.reatures  being  by  God 

p  Pwlm  xlviii.  10.  xcvi.  8.  1  Rom.  x\,'M'k  r  V^Im  cxlviii.  S|9«, 

8   2 


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Si.'- 


Vers.  Ji,  S.]  FOURTEENTH  CHAPTEK  OF  M08EA.  201 

spot  iQ  silk  is  a  greater  blemish  than  in  sackcloth  •; — so  is 
he  most  honoured  by  the   confession  and  {iraises  of  holy 
men,  because  they  know  more  of  his  glory  and  goodness 
than  others,  and  can  report  greater  things  of  him.     Wicked 
men  speak  of  God  by  hearsay,  and   by  notion  only;  but 
holy  men,  by  intimate  experience^:  as  the  queen  of  Sheba 
knew  more  of  Solomon^s  wisdom  from  his  mouth,  than  from 
his  fame.     He  that  sees  but  the  outward  court  and  building 
of  a  palace,  can  say  it  is  a  glorious  place :  but  he  that,  like 
the  ambassadors  of  the  king  of  Babylon  in  Ilezekialfs  time, 
shall  be  admitted  to  see  the  house  of  precious  things,  and  all 
the  treasures  of  the  palace, — can  speak  much  more  honour- 
ably of  it.     Every  one  might  see  and  admire  the  stones  of 
the  temple  without,  who  were  not  admitted  to  view  the  gold 
and  curious  workmanship  within.     The  more  intimate  com- 
munion a  man  hath  with  God  as  a  redeemer,  the  more  glori- 
ooft  and  abundant  praises  can  he  render  unto  him.     Besides, 
praise  is  the  language  of  Heaven*";  the  whole  happiness  of 
the  saints  there  is  to  enjoy  God,  and  their  whole  business  is 
to  praise  him.    And  they  who  are  to  live  in  another  country, 
will  be  more  solicitous  to   learn    the  language,  and  fore« 
acquaint  themselves  with  the  manners  and  usages  of  that 
country,  than  they  who  have  no   hopes  nor  assurance  of 
coming  thither.     As  they  who  have  hope  to  be  like  Christ 
in  glory,  will  purify  themselves,  that  they  may  in  the  mean 
tiuae  be  like  him  in  grace  ** ;  so  they  that  have  hope  to  praise 
him  for  ever  in  Heaven,  will  study  the  song  of  Moses,  and 
of  the  Lamb,  before  they  come  thither.     And  indeed  none 
can  praise  God  but  they  that  can  abase  and  deny  themselves. 
Wicked  men,  in  all  duties,  serve  and  seek  theniselves;  but  the 
▼ery  formality  of  praise  is  to  seek  God,  and  to  make  him  the 
end  of  our  so  doing.    The  apostle  exhorts  us  "  to  otfer  our* 


vestem  exi|;ua  quaevts  macula  turpi  us  dccolorat  i  nobis  ad  iramun* 
diaem  minima  qusvis  inobedientia  sufficit,  &c.  Brrnnrd.  scr.  de  triplici  custodia. 
2  Sam.  xU.  14.  ^  Est  locus  ubi  rcrt  quiescens  ct  quietus  cernitur  Ueui  ; 

omnino  non  judicis,  non  magistn,  scd  sponsi ;  sed  heu  rara  hora,  et  panra 
,!  Bern,  Scr.  23.  in  Cant. — Menu,  incffabili  verbi  illecta  dulcedine,  quodam- 
sibi  furatur,  im6  rapitur  atque  clabitur  a  seipsa,  ut  verbo  fiuatur :  dulce 
commerciom  ?  sed  breve  momentum  et  expcrimentum  rarum.  fHd.  Serm.  85. 
vid.  etiam  Serm.  83.  et  Serm.  1,  3,  31.  c  nia  domus  Isetitix  est ;  ista,  mi- 

litis: — nia  domus  laudis ; — ista,  orationis.   Btm.   scr.  2.   in   Dcdicat.   Cede, 
d   1  John  tii.  2,  3 . 


r 


20^ 


SEVEN    SERMONS  ON    THE  [9enn.  IH. 


seWes  a  living  sacrifice*;"  that  is  to  say,  to  separate  our- 
selves for  God,  and  for  bis  uses.  The  saciifice,  we  know, 
was  God's ;  for  his  sake  it  was  burnt,  and  broken,  and  de- 
stroyed. We  must,  by  such  sacrifices,  deny  ourselves,  be 
lost  to  ourselves  ;  not  serve,  nor  seek,  nor  aim  at  ourselves  ; 
but  resolve  to  esteem  nothing  dear  ia  comparison  of  God's 
honour,  and  to  be  willing  any  way.  whether  by  life  or  by 
death,  that  he  may  be  magnified  in  us '.  Love  of  communion 
in  natural  creatures,  is  stroneer  than  self-love.  Stones  will 
move  upward,  fire  downward,  to  preserve  the  universe  from 
a  vacuity,  and  to  keep  'the  cocnpages'  of  nature  together. 
How  much  more  is,  and  ought  the  love  of  God  himself  in 
the  new  creature  to  be  stronger  than  self-love,  whereby  it 
seeks  and  serves  itself!  And  without  this,  all  other  services 
are  but  Auanias's  lie,  lies  to  the  Holy  Ghost,  kaepinglo  our- 
selves what  we  would  seem  to  bestow  upon  him.  Lifting  up 
the  eyes,  heating  the  breast,  spreading  the  bands,  bending 
the  knee,  hanging  down  the  head,  levelling  the  countenance, 
sighing,  sobbing,  fasting,  howling,  all  nothing  else  but 
mocking  of  God.  And  we  may  say  of  such  men,  as  the 
emperor  of  bira  that  sold  the  glasses  for  pearl,  (though  in  a 
sadder  sense.)  "Imposturam  faciunt,  et  patientur;" — they 
deceive  God,  and  fail  in  his  precepts,  and  they  shall  be  them- 
selves deceived,  and  fail  in  their  own  expectation  :  for  "  the 
hope  of  the  wicked  shall  perish," 

III.    By  a  double  consideration  of  ourselves. 

Sect.  10.  I.  Of  our  natural  torpor  and  sluggishness 
unto  this  duty.  As  the  Dead  Sea  drinks  in  the  river  Jordan, 
and  is  never  the  sweeter ;  and  the  ocean  all  other  riven, 
and  is  never  the  fresher; — so  we  are  apt  to  receive  daily  mer^ 
cies  from  God,  and  still  remain  insensible  of  them,  unthank- 
ful for  them.  God's  mercies  to  us  are  hke  the  dew  on  the 
ground  ;  our  thauks  to  him,  like  the  dew  on  the  fleece.  We 
are  like  fishermen's  weels,  wide  at  that  end  which  lets  in  the 
fish,  but  narrow  at  the  other  end,  so  that  they  cannot  get 
out  again:  greedy  to  get  mercy,  tenacious  to  hold  it;  but 
unthankful  in  acknowledging  or  right  using  of  it.  The  rain 
comes  down  from  heaven  in  showers ;  it  goes  up  but  in  mists. 
We  sow  in  our  land  one  measure,  and  receive  ten : — yea. 


Vers.  «,S.]  FOURTEENTH  CHAPTEK  OF    HOSEA.  263 

Isaac  received  a  hundred  fold  *;  but  God  sows  ten,  it  may 
be,  a  hundred  mercies  amongst  us,  when  we  scarce  return 
the  praise  and  the  fruit  of  one.  Our  hearts  in  this  case  are 
like  the  windows  of  the  temple  \  '  wide  inward/  to  let  in 
mercies, — but '  narrow  outward/  to  let  forth  praises.  Now 
SB  Solomon  says,  "  If  the  iron  be  blunt,  we  must  put  to  the 
more  str^igth  :"  and  as  husbandmen  use  where  the  nature 
of  land  is  more  defective,  to  supply  it  with  the  more  impor- 
tunate labour ;  so  having  hearts  so  earthly  for  the  perform* 
ance  of  so  heavenly  a  duty,  we  should  use  the  more  holy 
violence  upon  them:  and  as  the  widow  did  extort  justice 
from  an  unjust  judge  by  her  continual  coming ',  we  should 
press  and  urge,  and  with  ingeminated  importunity  charge 
this  duty  upon  ourselves,  as  the  psalmist  doth  ; — '*  O  that 
men  would  praise  the  Lord  for  his  goodness,  and  for  his 
wonderful  works  to  the  children  of  men  ^," 

II.  Of  our  own  benefit.  For  indeed  all  the  benefit  which 
ariaeth  out  of  this  duty,  redounds  to  us,  and  none  to  God. 
His  glory  is  infinite,  and  eternally  the  same ;  there  is,  nor 
cBXk  be,  no  accession  unto  that  by  all  our  praises  K  When 
a  glass  reflecteth  the  brightness  of  the  sun,  there  is  but  an 
acknowledgment  of  what  was,  not  any  addition  of  what  was 
not.  When  an  excellent  orator  makes  a  panegyrical  oration 
in  praise  of  some  honourable  person,  he  doth  not  infuse  any 
dram  of  worth  into  the  person,  but  only  setteth  forth  and 
declaieth  that  which  is,  unto  others.  A  curious  picture 
praiaeth  a  beautiful  face,  not  by  adding  beauty  to  it,  but  by 
representing  that  which  was  in  it  before.  The  window  which 
lets  in  light  into  a  house,  doth  not  benefit  the  light,  but 
tbe  house  into  which  the  light  shineth  :  so  our  praising  of 
God  doth  serve  to  quicken,  comfort,  and  refresh  ourselves, 
who  have  interest  in  so  good  a  God  ;  or  to  edify  and  encou- 
rage our  brethren,  that  they  may  be  ambitious  to  serve  so 
honourable  a  Master ; — but  they  add  no  lustre  or  glory  to 
God  at  all. 

Skct.  11.  Now  lastly,  for  the  right  performance  of  this 
doty.  It  is  founded  on  the  due  apprehensions  of  God's  being 
good,  and  of  his  doing  good  •";-  or  on  his  excellency  in  him- 

S  Gen.  xxvt.  12.  ^  1   Kings  vi.  4.  *  Luke  xviii.  5.  k  PMlm 

evil.  8,  15,  21,  31.  I  Ipse  sibt  omnid.  Tntul.  contra   Praxcam,  c.  5. 

M  PMlcn  cxix.  68. 


self,  and  his  goodnens  unto  ua.  In  the  former  respect,  it 
standetli  in  adoring  anJ  extolling  the  great  name  of  God, 
ascribing  in  our  hearts  and  mouths  blessedness  unto  him, 
acknowledging  his  infinite  majesty  in  himself,  and  his  swre- 
reignty  over  his  poor  creatures  "; — and  so  covering  our  facea, 
and  abhorring  ourselves  in  his  sight ",  not  daring  to  question 
any  of  his  deep,  absolute,  and  most  unsearchable  counsels  ; 
— but  because  all  things  are  of'  him,  to  acknowledge  that  all 
things  ought  to  be^iir  and  to  him,  and  are  to  be  reduced  to 
the  ends  of  hia  glory,  by  the  counsel  of  his  own  will  ^.  In 
the  latter  respect,  as  he  is  the  God  in  whom  we  live,  and 
move,  and  have  our  being,  and  hope  for  our  blessedness;  so 
it  iniporteth,  First,  A  glorying  and  rejoicing  in  him  as  our 
alone  felicity. — Secondly,  A  choosing  and  preferring  hint 
above  all  othei'  good  things,  making  him  our  end  and  aim, 
in  life,  in  death,  in  doing,  in  suffenng". — Thirdly,  A  ihanlu 
ful  acknowledgment  of  all  his  mercies,  as  most  beneficial 
unto  us,  and  most  gratuitous  and  free  in  regard  of  hira'. — 
Lastly,  A  constant  endeavour  of  a  holy  life,  bo  to  bring  forth 
fruit,  to  do  the  will  of  God,  and  to  finish  bis  work  which 
he  bath  set  us;  so  to  order  our  converaatiou  aright  before 
hiiD,  as  thai  he  may  have  ascribed  unto  him  the  glory  of  bis 
authority  over  the  conscieucea  of  men,  and  of  the  power  of 
his  love  shed  abroad  in  their  hearts ;  and  that  all '  that  see 
our  conversation,  may  say,  "  Doubtless,  the  God  whom  these 
men  serve  after  so  holy  a  manner,  for  whom  they  despise  alt 
outward  and  sinful  pleasures,  is  a  holy  and  blessed  God  ; 
infinitely  able  to  comfort,  satisfy,  and  reward  all  those,  that  so 
conscionably  and  constantly  give  themselves  up  unto  him"." 

D  Eiod.  XV.  11.  MIc.  vii.  IB.  •>  isai.  vi.   Jub  xlii.  S,  G.  P  Difficul- 

»tcm  qOBsfionii,  *  Cur  alius  sic,  alius  vcio  sic  moiluus  i.'st,'  vclut  non  colvenilo 
solvit  Apostolus — Et  liujui  pnifanilitatis  hoccoicm  uicjur  ad  hoc  pccduiit,  ui  di- 
ccrcE,  '  Eliani  nijus  volt  miscretur,  el  qucia  vult  nbdaral.'  Aug.  contt.  3.  c^  1*^ 
Ug.  1. 4.  c.  7,  ct  1. 4.  c.  S. — Cur  in  divcna  causa  idem  judiciinn  nisi  ■  Hoc  *olo  i' 
— dc  Donci  PcrMV,  c.  Z.—De  peccat.  meritii  ct  remiss.  I.  2.c.  5.— Rom.  ix.  20, 31, 
xl.  33,36.  Mmh.ti.ib,2fi.  Psalm  cxxxv.b,6.  Joli  ii.  12.  Ephes.  i.  II. 
q  Psilm  xiiiii.  1.  Hsb.  lii.  18.  Phil.  iv.  4.  '  Rom.  iv,  T,  B.  •  2  Sam. 

*ii.  18.  Lam.  iii.  22,  23.  '  Juatinua   Mailyr  de  sc   fatetut  sc,  Cotupocte 

Chrisliaaaium  in  ninrtc  constnnliA,  collcgi&sc  venm  esse  qiue  apud  ipHM  vigcrel. 
pielatcm,  Apol.  1.  tlla  ipsa  obsiinalU  quam  eiprobraiii,  magittia  est  i  quitcnim 
non  conlcmpUtiunc  ejus  cunculitut  ad  cequiretidura  quid  intui  in  ic  til .'  Qui* 
nun  ubi  requiaivil,  aceedit  ?  ubi  acceuit,  pali  eiii|]t3t.'  Terl.  Apol.  c  ult. 
B  John  av.  B.  xtii.  4.  Psalm  1, 23.  Dcut.  ivC,  7.  Maith.  lii.  16.  2  Coi.  ii.  13. 
1  1^1.  xil. 


Vefl.f,8.]  FOURTEENTH  CIIAPTEIi  OF  HOSfiA.  265 

Sect.  12.  The  second  particular  in  their  covenant  is. 
Amendment  of  life,  and  a  more  special  care  against  those 
sins  of  carnal  confidence,  and  spiritual  adultery,  whereby 
tbey  have  formerly  dishonoured  and  provoked  God.  From 
whence  there  are  two  observations  which  offer  themselves : — 

1.  That  true  repentance  and  sound  conversion,  as  it 
makes  a  man  thankful  for  the  pardon  of  sin  past,  so  it  makes 
him  careful '  against  the  practice  of  sin  for  the  time  to  come ; 
especially  those  particular  sins,  whereby  he  had  formerly 
most  dishonoured  God,  and  defiled  his  own  conscience. 
Tliis  doctrine  consisteth  of  two  parts,  which  we  will  consider 
asunder. 

And  first,  Of  this  care  and  purpose  of  amendment  in  ge- 
neral.    When  the  poor  converts,  who  had  been  guilty  of  the 
most  precious  and  innocent  blood  that  ever  was  shed,  began 
to  be  convinced  of  that  horrible  sin,  and  found  those  nails 
wherewith  they  had  fastened  the  Lord  of  Glory  to  a  cross, 
pricking  and  piercing  of  their  own  hearts, — with  what  bleed- 
ing and  relenting  affections  did  they  mourn  over  him !  with 
iprbat  earnest  importunities  did  they  require  after  the  way  of 
salvation^  wherein  they  might  serve  and  enjoy  him  !     Never 
urere  their  hands  more  cruel   in  shedding  that  blood,  than 
their  hearts  were  now  solicitous  to  be  bathed  in  it,  to  be 
cleansed  by  it^.     The  poor  prodigal,  who  is  the  emblem  of 
a  penitent  sinner,  when  he  '  came  to  himself  again,'  or  '  be* 
iboaght  himself,^  as  the  phrase  is  \  (for  we  do  never  depart 
firom  God,  but  we  do    withal  forsake  and   lose  ourselves, 
and  are  transported  with  a  spiritual  madness  from  our  right 
minda),  immediately  grew  to  a  resolution  of  arising  out  of 
that  bane  and  brutish  condition,  and  of  going  home  to  his 
lather, — and,  by   that  means,  to  his  wit  and  senses  again. 
So  when  by  John^s  preaching  of  repentance,  men  were  turned 
to  the  '  wfsdom  of  the  just'   (for  all  unrighteousness  is  folly 
and  madness),  and  were  prepared  for  the  Lord,  we  immedi- 
ately find  what  a  special  care  they  had  to  be  informed  in  the 
ways  of  duty,  earnestly  enquiring  afYer  that  new  course  of 
obedience,  which  they  were  now  to  walk  in  *.    All  true  peni- 

*  Oportcbftt  quidem,  si  fieri  posset,  revivcre  me  (ut  ita  loquir)  denuo,  quod 
male  ▼izs  t  sed  faciam  recogitando,  quod  reoperando  non  posaum.  Brm.  Ser.  de 
Cmc.  Ezck.  7  Acts  ii.  37.        '  I  Kinp  viii.  47.        »  Luke  iii.  10, 12. 14. 


tents  aie  of  the  mind  of  these  in  tlie  text,  "We  will  not  say 
any  more.  And  what  have  I  to  do  any  more  with  idols?"  or 
as  Ezra  in  his  penitent  prayer,  "Should  we  now  again 
break  thy  commandments''?"  When  Christ  rose  from  the 
dead,  he  '  died  ao  more  :'  and  when  we  repent  of  sin,  it 
must  be  with  a  repentance,  that  must  never  any  more  be  re- 
pented of*^.  The  time  past  of  our  life  must  suffice  u&  to 
have  wrought  the  will  of  the  Gentiles'". 

This  care  ariseth  from  the  nature  of  true  repentance, 
which  hath  two  names  usually  given  it,  litravota,  '  a  change 
of  the  mind:'  the  heart  ia  friimed  to  have  other  and  truer 
notions  of  sin,  of  grace,  of  heaven,  of  hell,  of  conscience, 
of  salvation,  than  it  had  before :  for  the  mind  of  wicked 
men  being  defiled,  they  can  frame  to  themselves  none  but 
impure  apprehensions  of  spiritual  things,  as  a  yellow  eye 
sees  every  thing  yellow,  and  a  bitter  palate  tastes  every  thing 
bitter.  2.  Mtro^E^na,  *  a  change  of  the  cares  and  endea- 
vours of  life :, — That  whereas,  before,  a  man  made  provision 
for  the  flesh,  and  his  study  and  care  was  how  to  satisfy  the 
lusts  of  his  own  heart',  what  he  should  eai,  what  he  should 
drink,  wherewith  he  should  be  clothed ; — now  his  care  is 
how  he  way  be  saved,  how  he  may  honour  and  enjoy  God ', 
The  first  question  in  repentance  is,  "  What  have  I  done«?" 
and  the  next  question  is,  "What  shall  I  do''?"  And  this 
care  repentance  worketh ' ; — 

Sect.  13.  First,  By  a  godly  sorrow  for  sin  past.  It  brings 
into  a  man's  remembrance  the  history  of  his  former  life; 
makes  bim,  with  heaviness  of  spirit,  recount  the  guilt  of  so 
many  innumerable  sins,  wherewith  he  hath  bound  himself 
as  with  chains  of  darkuess;  the  loss  of  so  much  precious 
time,  mispent  in  the  service  of  such  a  master,  as  had  no 
other  wages  to  give  but  shame  and  death  ; — the  horrible  in. 
dignities  thereby  offered  to  the  majesty  and  justice  of  God  ; 
— the  odious  contempt  of  his  holy  will,  and  sovereign  au- 
thority ; — the  during  neglect  of  his  threatenings,  and  ttoder- 
valuing  of  his  rewards ;— the  high  provocation  of  his  jealousy 
and  displeasure ; — the   base   corrivalry   and   contesting   of 


'  Consilrum  ruluii  a> 


Vera.  ie»5.J  FOURTEENTH  CHAPTKR  OF  H08KA.  267 

filthy  lasts  with  the  grace  of  the  gospel,  and  the  precious 
blood  of  the  Son  of  God ; — the  gainsaying,  and  wreitliog, 
and  stubborn  antipathy  of  a  carnal  heart  to  the  pure  motions 
of  the  Spirit  and  Word  of  Christ; — the  presumptuous  re* 
pulses  of  him  that  standeth  at  the  door  and  knocks,  waiting 
that  he  may  be  gracious ; — the  long  turning  of  his  back,  and 
tbmstiog  away  from  him  the  word  of  reconciliation,  wherein 
Christ,  by  his  ambassadors,  had  so  often  beseeched  him  to 
be  reconciled  unto  God  : — ^The  remembrance  of  these  things 
makes  a  man  look  with  self-abhorrency  upon  himself,  and 
full  detestation  upon  his  former  courses. — And  he  now  no 
longer  considers  the  silver  or  the  gold,  the  profit  or  the  plea- 
sure of  his  wonted  lusts  '.—though  they  be  never  so  delectable 
or  desirable  in  the  eye  of  flesh  ',  he  looks  upon  them  as  ac« 
corsed  things  to  be  thrown  away,  as  the  converts  did  upon 
their  costly  and  curious  books  ^.     Sin  is  like  a  painted  pic- 
ture: on  the  one  side  of  it,  to  the  impenitent,  appeareth 
nothing  but  the  beauty  of  pleasure,  whereby  it  bewitchetb 
and  allureth  them ;— on  the  other  side,  to  the  penitent  ap* 
peareth  nothing  but  the  horrid  and  u^ly  face  of  guilt  and 
shame,  whereby  it  amazeth  and  confoundeth  them.    Thus 
the  remembrance  of  sin  past  (which  they  are  very  careful  to 
keep  always  in  their  sight '),  doth,  by  godly  sorrow,  work 
especial  care  of  amendment  of  life  for  the  time  to  come '". 

Secondly,  By  a  present  sense  of  the  weight  and  burden  of 
remaining  corruptions,  which  work,  and  move,  and  put  forth 
what  strength  they  can,  to  resist  the  grace  of  God  in  us.  As 
the  time  past  wherein  sin  reigned,  so  the  present  burden  of 
sin  besetting  us,  is  esteemed  sufficient,  and  makes  a  man 
careftil  not  to  load  himself  wilfully  with  more,  being  ready  to 
sink,  and  forced  to  cry  out  under  the  pain  of  those  which  he 
anwilKngly  lieth  under  already.  A  very  glutton  ^  when  he  is 
in  a  fit  of  the  gout  or  stone,  will  forbear  those  meats  which 
feed  so  painful  diseases : — a  penitent  sinner  is  continually  in 
pain  under  the  body  of  sin  ;  and  therefore  dares  not  feed  so 
dangerous  and   tormenting  a  disease.     The  more  spiritual 

i  Ufomrri  yiip  iv^  M^>  rifiurripa  XpvaoO  re  Ki\i^arros,  Achsus  EretH- 
ens.  apud  AUiensum,  6.  c.  20.  ^  Acts  xix.  19.  Isai.  xxx.  22.  xxxi.  7. 
1  Fnlm  ii.  3.  -  2  Chron.  ri.  37.  38.   Psalm  cxix.  59.  Kxek.  xvi.  61,  63. 

XZ.43.  B  £1  Tois  ti^vaicBfUwois  iKdffnis  i/^pas^  *\Kytiif  aw4tauf9  n)r 

sf^s\]^  wp^  ToO  wmIt  T^  uKpccror,  i^¥  ot)8«  (ft  Ivircr  jtv.     Clearchui  apud 
AtbcMeum,  1.  14.  c.  1. 


268  S£V£N    8£HMON$   ON    THE  [Serm.  III. 

any  man  is^  the  more  painful  and  burdensome  is  corruption 
to  him  P.  For  sin  to  the  new  man  is  as  sickness  to  the  na- 
tural man.  The  more  exquisite  and  delicate  the  natural 
senses  are,  the  more  are  they  sensible  and  affected  with  that 
which  offends  nature  "i.  Contraries  cannot  be  together  with- 
out combat.  The  spirit  will  lust  against  the  flesh,  and  not 
suffer  a  man  to  fulfil  the  lusts  of  it^  The  seed  of  God  will 
keep  down  the  strength  of  sin '. 

Thirdly,  By  a  holy  jealousy,  and  godly  fear  of  the  false-^ 
ness  and  backsliding  of  our  corrupt  heart ',  lest,  like  Lot^s 
wife,  it  should  look  back  towards  Sodom ;  and,  like  Israel, 
have  a  mind  hankering  after  the  flesh-pots  of  Egypt,  the 
wonted  profits  and  pleasures  of  forsaken  lusts.  A  godly 
heart  prizeth  the  love  of  God,  and  the  feelings  of  spiritual 
comfort,  from  thence  arising,  above  all  other  things ;  and  is 
afraid  to  lose  them.  It  hath  felt  the  burnings  of  sin ;  the 
stinging  of  these  fiery  serpents ;  and  hath  often  been  forced 
to  befool  itself,  and  to  beshrew  its  own  ignorance,  and,  with 
Ephraim,  to  smite  upon  the  thigh.  And  tlie  burnt  child 
dreads  the  fire,  and  dares  not  meddle  any  more  with  it; 
considers  the  heaviness  of  God's  frown, — the  rigour  of  his 
law, — the  weakness  and  fickleness  of  the  heart  of  man, — the 
difficulty  of  finding  Christ  out  when  he  hath  withdrawn  him- 
self,— and  of  recovering  light  and  peace  again,  when  the  soul 
hath  wilfully  brought  itself  under  a  cloud  :  and  therefore 
will  not  venture  to  harden  itself  against  God.  Thus  godly 
fear  keeps  men  from  sin  ". 

Fourthly,  By  a  love  to  Christ,  and  a  sweet  recounting  of 
the  mercies  of  God  in  him.  The  less  a  man  loves  sin,  the 
more  he  shall  love  Christ.  Now  repentance  works  a  hatred 
of  sin,  and  thereupon  a  love  of  Christ;  which  love  is  ever- 
more operative,  and  putting  forth  itself  towards  holiness  of 

^  Confiictus  miserabilis.  Aug,  dc  nup.  et  concup.  1.  2.  c.  1.  P  Roni. 

vii.  22.  4  Quo  quis  pejus  se  hahct,  minus  sentit.  Sen,  ep.  52.  '  Gal. 

Hi.  16,  17.  *  1  John  iii.  9.  ^  ^<^6ot  fiovXtiniKods  "woiu.  Arist,  Rhet* 

1.  2.  c.  5. — Solicitus  incipit  ambulare  cum  Deo  suo,  et  ex  omni  parte  scrutatur, 
ne  vel  in  Icvissimi  re  tremendae  illius  Majestatis  offendatur  aspectus.  Sic  ardens 
et  lucens  nondum  in  domo  so  esse  cjnfidat,  ubi,  sine  omni  timore  ventoram,  lo- 
censum  lumen  soleat  deportari,  sed  meminerit  se  esse  sub  die,  et  utrftque  manu 
studeat  operire  quod  portat,  &c.    Bernard.  Serm.  3.  in  vi^I.  nativ.  <*  Job 

zxxi.  23.  Psalm  cxix.  120.  Prov.  xxviii.  14.  Ecclcs.  ix.  2.  Jcr.  x\xii.  40.  Phil. 
ii.l2.  Psalm  iv.  4. 


Vert.2,5.]  FOURTEENTH   CHAPTER  OF  II08EA.  2G0 

life.     As  the  love  of  God  in  Christ  towards  us  worketh  for* 
giTeness  of  sin  ;  so  our  reciprocal  love,  wrouglit  by  the  feel* 
ing  and  comfort  of  that  forgiveness,  worketh  in  us  a  hatred 
of  sin.     A  direct  love  begets  a  reflect  love,  as  the  heat, 
wrought  in  the  earth,  strikes  back  a  heat  into  the  air  again. 
The  woman  in  the  gospel,  **  having  much  forgiven  her,  loved 
much  V     •' We  love  him  because  he  loved  us  first:*'  and 
love  will  not  suffer  a  man  to  wrong  the  things  which  he 
loves.     What  man  ever  threw  away  jewels  or  monev.  when 
he  might  have  kept  them,  except  when  the  predominant  love 
of  something  better,  made  these  things  comparatively  hate* 
ful  ^?     What  woman  would  be  persuaded  to  throw  away  her 
socking  child  from  her  breast  unto  8wine  or  dogs  to  devour 
it  ?     Our  love  to  Christ  and  his  law  will  not  suffer  us  to  cast 
him  off,  or  to  throw  his  law  behind  our  backs.     New  obedi- 
ence is  ever  joined  unto  pardon  of  sin  and  repentance  for  it, 
by  the  method  of  God^s  decrees,  by  the  order  and  chain  of 
salvation ;  and  ariseth  out  of  the  internal  character  and  dis* 
position  of  a  child  of  God.     We  are  not  sons  only  by  adop- 
tion, appointed  to  a  new  inheritance  ;  but  we  are  sons  by 
regeneration  also,  partakers  of  a  new  nature,  designed  unto  a 
new  life,  joined  unto  a  new  head,  descended  from  a  new 
Adam;  unto  whom,  Uierefore,  we  are,  in  the  power  of  his 
resorrection,  and  in  the  fellowship  of  his  suflerings,  to  be 
made  conformable '.     And  the  apostle  hath  many  excellent 
and  weighty  arguments  to  enforce  this  upon  us  *.     "If  then 
ye  be  risen  with  Christ,  seek  those  things  that  are  above, 
where  Christ  is  sitting  on  the  right  hand  of  God.     Set  your 
affections  on  things  abovr,  not  on  things  on  the  earth.     For 
ye  are  dead,  and  your  life  is  hid  with  Christ  in  God  :  when 
Christ,  who  is  our  life,  shall  appear,  then  shall  ye  also  ap« 
pear  with  him  in  glory." 

1st.  Our  fellowship  with  Christ :  ''We  are  risen  with  him :" 
what  he  did  corporally  for  us,  he  doth  the  same  spiritually 
in  IIS.  As  a  Saviour  and  mediator,  he  died  and  rose  alone ; 
bat  as  a  head  and  second  Adam,  he  never  did  any  thing,  but 
his  mystical  body  and  seed  were  so  taken  into  the  fellowship 
of  it,  as  to  be  made  conformable  unto  it.     Therefore  if  he 

s  Lake  rii.  47.  1  Luke  xiv.  26.  «  PhU.  iii.  10.  »  Col.  iii. 

1,2,3,4. 


270  SEVEN    SERMONS    ON    THE  [Serm.  III. 

rose  as  a  Saviour  to  justiFy  us, — we  must,  as  members,  be 
therein  fashioned  unto  hira,  and  rise  spiritually  by  heavenly- 
minded  ness,  and  a  new  life  to  glorify  him. 

2nd.  We  must  have  our  affections  in  Heaven,  because 
Christ  is  there.  The  heart  ever  turns  toward  its  treasure : 
where  the  body  is,  thither  will  the  eagles  resort. 

3rd.  He  is  there  in  glory  at  God^s  right  hand  ;  and  grace 
should  move  to  glory,  as  a  piece  of  earth  to  the  whole.  And 
he  is  there  in  our  business,  making  intercession  in  our  be- 
half, providing  a  place  for  us,  sending  down  gifts  unto  us. 
And  the  client  cannot  but  have  his  heart  on  his  business, 
when  the  advocate  is  actually  stirring  about  it. 

4th.  We  are  dead  with  Christ,  as  to  the  life  of  sin;  and  a 
dead  man  takes  no  thought  nor  care  for  the  things  of  that 
life  from  whence  he  is  departed.  A  man,  naturally  dead, 
looks  not  after  food,  or  raiment,  or  land,  or  money,  or  la- 
bour, &c.  And  a  man,  dead  to  sin,  takes  no  more  care  how 
to  provide  for  it. 

5th.  In  Christ  we  have  a  new  life :  therefore,  we  should 
have  new  inclinations  suitable  unto  it,  and  new  provisions 
laid  in  for  it.  A  child  in  the  womb  is  nourished  by  the  na* 
vel ;  being  bom,  it  is  nourished  by  the  mouth.  A  natural 
man  feeds  on  worldly  things  by  sense ;  a  spiritual  man  feeds 
on  heavenly  things  by  faith  and  conscience.  We  can  have 
nothing  from  the  first  Adam,  which  is  not  mortal  and  mor« 
tiferous ;  nothing  from  the  second,  which  is  not  vital  and 
eternal.  Whatever  the  one  gives  us,  shrinks  and  withers 
unto  death  :  whatever  the  other,  springs  and  proceeds  unto 
immortal  life.  Our  life,  therefore,  being  new,  the  affections 
that  serve  it  a,nd  wait  upon  it,  must  be  new  likewise. 

6th.  This  life  is  our  own ;  not  so  any  thing  in  the  worid 
besides.  I  can  purchase  in  the  world  only  to  me  and  mine 
heirs  for  ever :  but  spiritual  purchases  are  to  myself  for  ever; 
and  every  man^s  affections  are  naturally  most  fixed  upod 
that,  which  is  most  his  own. 

7th.  It  is  a  hidden  life  ;  the  best  of  it  is  yet  unseen  ^;  and 
though  the  cabinet  which  is  seen,  be  rich, — yet  the  jewel 
which  is  hidden  in  it,  is  much  richer.  As  there  is  a  sinful 
curiosity  in  lust,  to  look  after  the  hidden  things  of  iniquity, 

t>   1  John  iii.  2. 


Veri,2,  S.]  FOUBTEENTH  CHAPTEK  OF  H08EA.  271 

aod  to  banker  after  forbidden  pleasures ;  so  there  is  a  spi- 
ritnal  cariosity  or  ambition  in  grace,  to  aspire  toward  hidden 
treasures,  to  press  forward  towards  things  that  are  before  ua, 
''  to  be  clothed  upon  with  our  house  that  is  from  Heaven.'' 
As  Absalom,  being  brought  from  banishment,  longed  to  see 
the  face  of  his  father;  so  the  soul  %  being  delivered  out  of 
darkness,  never  thinks  it  sees  enough  of  light.  When  God 
did  most  intimately  reveal  himself  unto  Moses,  Moses  did 
most  earnestly  beseech  him  to  "  show  him  his  glory  'V'  The 
more  sweetness  we  find  in  the  first-fruits,  insomuch  of  Christ 
as  is  revealed  to  us,  the  more  strong  are  our  affections  to 
the  whole  harvest,  to  that  abundance  of  him  which  is  hidden 
firom  US.  A  few  clusters  of  grapes,  and  bunches  of  figs,  will 
inflame  the  desire  of  enjoying  that  Canaan,  which  abounds 
with  them. 

8th.  It  is  hidden  with  Christ ;  so  hidden  as  that  we  know 
where  it  is:  hidden,  so  that  the  enemy  cannot  reach  it;  but 
not  hidden  from  the  faith  of  the  child. 

9th.  It  is  hidden  in  God.  It  is  life  in  the  fountain  '.  And 
every  thing  is  perfectest  in  its  original  and  fountain.  And 
this  is  such  a  fountain  of  life,  as  hath  in  it  fulness  without 
satiety,  and  purity  without  defilement,  and  perpetuity  with- 
OQt  decay,  and  all-sufficiency  without  defect 

Lastly,  It  is  but  hidden,  it  is  not  lost ;  hidden  like  seed 
in  the  ground.  When  Christ  the  Sun  of  Righteousness  shall 
appear,  this  life  of  ours  in  him  will  spring  up  and  appear 
glorious. 

Sect.  14.  Now  next  let  us  consider  this  care  of  repent- 
ance against  a  man's  own  more  particular  and  special  sins. 
"  Asshur  shall  not  save  us,  we  will  not  ride  upon  horses,'^  &c. 
Israel  had  been  guilty  of  very  many  provocations ;  but 
when  they  come  to  covenant  with  God,  and  to  renew  their 
repentance,  their  thoughts  and  cares  are  most  set  against 

<  Non  quicsco,  nt&i  cKCuletur  me  osculo  oris  sui.  Gratias  de  osculo  pedum, 
SntiM  ct  de  inanus ;  sed  si  cunt  est  illi  ulla  de  me,  osculetur  me  otculo  oris  tui : 
aon  turn  insrau,  sed  amo :  accepi,  fateor,  mentis  potiora,  ted  prorsus  infierion 
voib;  desideiio  feror,  non  ratione,  dec,  Bern.  Ser.  V.  in  Cant. — Testimonium 
credJbUe  nimis  gustats  sapicntia  est  csuries  ipsa  (am  vehcmens.  Serm,  2.  de  doa- 
bas  amiiis.. — Non  cxcudit  desiderium  sanctum  felix  inventio,  sed  extendi!,  &c. 
sef.  S4.  in  Canu— Videsis  Clandi.  Rtpencei  libcllum  de  Languorc  Spirit,  c.  3.  et  4. 
'  Eaod.  zzxiti.  11,18.  •  Psalm  zixvi.  \^. 


f 

272  SEVEN    SERMONS   ON    THE  [Senn.  HI- 

their  carnal  confidence,  and  spiritual  adultery :  their  most 
unfeigned  detestations,  their  most  serious  resolutions^  were 
against  these  their  most  proper  sins.  True  repentance 
worketh  indeed  a  general  "  hatred  of  every  false  way  ^,"  and 
sufTereth  not  a  man  to  allow  himself  in  the  smallest  sin. 
Yet  as  the  dog  in  hunting  of  the  deer,  though  he  drive  the 
whole  herd  before  him,  yet  fixeth  his  eye  and  scent  upon 
some  one  particular,  which  is  singled  out  by  the  dart  of  the 
huntsman ;  so  though  sound  conversion  do  work  a  univer- 
sal hatred  of  all  sin,  because  it  is  sin, — for  hatred  is  evei* 
against  the  whole  kind  ^  of  a  thing, — though  every  member  of 
the  old  man  be  mortified,  and  every  grace  of  the  new  man 
shaped  and  fashioned  in  us; — yet  the  severest  exercise  of 
tl^at  hatred  is  against  the  sins  whereunto  the  conscience 
hath  been  more  enslaved,  and  by  which  the  name  of  God 
bath  been  most  dishonoured.  A  man  that  hath  many 
wounds,  if  there  be  any  of  them  more  deep,  dangerous,  or 
nearer  any  vital  part  than  the  other, — though  he  will  tend 
the  cure  of  them  all,  vet  his  chiefest  care  shall  be  towards 
that.  As  the  king  of  Syria  gave  command  to  his  army  to 
single  out  the  king  of  Israel  in  the  battle  ^  ;  so  doth  repent- 
ance lay  its  batteries  most  against  the  highest  and  strongest 
and  most  reigning  sin  of  the  heart ;  and  by  how  much  the 
more  a  man  prized  it  before,  by  so  much  the  more  doth  he 
detest  it  now.  They  counted  no  silver  nor  gold  too  good 
to  frame  their  idols  of  before ;  their  ear-rings  shall  go  to 
make  them  a  calf* :  but  when  they  repent,  nothing  can  be 
too  base  to  compare  them,  or  to  cast  them  unto-*. 

The  human  nature  is  the  same  in  all  men ;  vet  some  fa- 
culties  are  more  vigorous  in  some,  and  other  in  others : 
some  witty,  others  strong  ;  some  beautiful,  others  proper ; 
some  a  quick  eye,  others  a  ready  tongue ;  some  for  learned, 
others  for  mechanical  professions.  As  some  grounds  take 
better  to  some  kind  of  grain  than  to  others  ;  so  in  the  new 
man,  though  all  the  graces  of  Christ  are,  in  some  degree  and 
proportion,  shaped  in  every  regenerate  person,  yet  one  ex- 
cels in  one  grace,  another  in  another.     Abraham  in  faith, 

f  Psalm  cxiz.  128.  S'Ofo^  wcpl  r^  Koff  Uwrrv  t6  U  fjuaos^  ^pis  r^ 

7^nj.  j4risL  Rhet.  I.  2.  c  4.        h  i  Kings  xxii.  31.        «  Exod.  xxii.  3.         J 
ii.  20.  ZXX.22. 


Vcra.£»3.]  FOURTEENTH  CHAPTEK  OF  HOSE  A.  273 

Job  in  patience,  Moses  in  meekness,  David  in  meditation, 
Solomon  in  wisdom^  Phinehas  in  zeal,  Mary  Magdalen  in 
loTe»  Panl  in  labour,  &c.  And  so  it  is  in  the  old  man  too. 
Though,  by  nature,  we  have  all  the  members  of  original  cor- 
niption,  yet  these  put  themselves  forth  in  actual  vigour  '^dif- 
ferently. One  man  is  more  possessed  by  a  proud  devil, — 
another,  by  an  unclean  one ;  Ahaz,  superstitious ;  Balaam, 
ambitions  ;  Cain,  envious ;  Korah,  stubborn  ;  Esau,  profane ; 
Ishmael,  a  mocker ;  the  young  man,  a  worldling.  According 
to  different  complexions  and  tempers  of  body  (by  which 
habitual  lust  is  excited  and  called  forth  into  act),  or  accord- 
ing to  the  differences  of  education,  countries  *,  callings,  con- 
verse, and  interests  in  the  world, — so  men  are  differently 
assaulted  with  distinct  kinds  of  sin ;  and  most  men  have 
dieir  '  peccatum  in  deliciis,'  which  they  may  more  properly 
call  **  their  own  ^.*'  And  as  this  sin  is  usually  the  special 
bar  and  obstacle  that  keeps  men  from  Christ,  as  we  see  in 
the  example  of  the  young  man  %  and  of  the  Jews  *  ;  so  when 
Christ  hath  broken  this  obstacle,  and  gotten  the  throne  in  a 
man^s  heart,  then  the  chief  work  of  repentance  is  to  keep 
this  sin  fiom  gathering  strength  again :  for,  as  they  say  of 
some  kind  of  serpents,  that,  being  cut  in  pieces,  the  parts 
will  wriggle  towards  one  another,  and  close  and  get  life 
again;  so,  of  all  sins,  a  man  is  in  most  danger  of  the  reviving 
of  his  own  proper  corruption :  as  being  like  the  nettle,  whose 
roots  are  so  crooked,  so  catching  to  the  ground,  that  it  is  a 
work  of  much  care  to  keep  the  ground  clean  of  them,  after 
they  are  weeded  out. 

And  therefore  repentance  sets  itself  particularly  against 
that  sin,  as  a  special  argument  of  sincerity.     **  I  was  up* 

*  la  eo^m  prmto,  bos  hcrbam  quaerit,  canit  lepoicm,  ciconta  Uceitum.  Sentc* 
qp.  128.  1  Multte  gentei  ob  spccialia  qiuedam  peccaca  infamcs ;   undc  illud 

Tffe  whnm  itdiotra  Suid.  in  juhnra  inrhovw. — Bceoti,  Phanali,  lliessali,  ob  vo- 
ladtatem,  Vid.  Atben.  1.  40.  Isauri  et  Arabcs  ob  latrt^inia.  Dion,  1.  55. — Am' 
WMx.  MarceL  I.  \4.^Theodo$.  Cod  de  feriU,  1.  10.  &c.— P/tn.  1.  6.  a.  26,-^trabo 
lib.  16. — DiodoT,  SiaU,  \,3. — Qui  mancipia  vendunt,  nationem  oijusque  in  ven- 
ditioiie  prooanciare  debeot :  pnesumpram  etenim  est  quotdam  senrot  malot 
▼idcri,  qoia  et  natione  sunt,  qus  magis  infamtt  est.  Leg.  31.  sect.  21.  D.  de  ^£di- 
litio  Edicto. — Atbenaniin  linguata  dvitat  Tert.  1.  de  Anima  c.  3. — Hinc  adagia, 
**  Cfetensi  mendador,  Poeno  perfidior,  Scytha  uperior,  Sybarita  futuocior,  Mi- 
Icnis  dSsminatior,'*  ftc.  Vid.  Erasm,  in  initio  Chiliad.— ^t  Alex,  ah  Alex.  Genial. 
4.  cap.  13. — Aritt.  Rhet.  L  6.  c  7.— Ltr.  I.  45.  «  Psalm  xviii.  23. 

•  Mark  x.  22.  •  John  y.  44.  zti.  42,  43. 

▼  OL.    111.  T 


274  S£V£N    SEKMONS    OX    THE  [SerW.  IIL 

right,^  saith  David,  ''before  him,  and  kept  myself  from 
mine  iniquity  p.^  And,  **  he  that  is  begotten  of  God,^  saidi 
the  apostle,  '^keepeth  himself  "i;^  which  he  doth  certainly 
with  most  yigilancy  there,  where  he  is  in  most  danger  of  being 
assaulted.  So  in  David :  he  had,  in  that  great  and  scandalous 
fall  of  his,  stained  his  conscience  with  impure  last,  with  the 
guilt  of  blood  ;  and  that  not  out  of  ignorance  or  common 
infirmity,  or  stidden  passion  and  surprisal  of  some  hasty 
temptaiio'b  (which  might  happily  have  consisted  with  up« 
rightness),.  but  seriously,  and  deliberately,  using  many  cun- 
ning arts,  and  carnal  shifts  of  sinful  wisdom  to  colour  and 
daub  it  over :  and  lasdy,  by  this  means,  had  given  a  great 
blow  to  the  holy  name  of  God,  and  **  caused  his  enemies  to 
blaspheme/'  as  Nathan  tells  him  ^  Therefore  in  his  peni* 
tential  Psalm>  these  foar  things  he  principally  insists  upon  : 
*'  A  clean  heart,  pardon  of  blood-guiltiness,  truth  in  the  in» 
ward  parts,  and  occasion  to  teach  transgressors  the  way  of 
God,  that  they  may  be  converted  ^"  See  it  in  Zaccbeus : — 
worldliness  and  defrauding  had  been  his  sin;  restitution* 
and  liberality  are  the  evidences  of  his  repentance  in  special 
for  that  sin  ".  So  Mary  Magdalen ;  her  sin  had  been  un- 
cleanness,  her  eyes  vessels  and  factors  for  adultery,  her  hair 
a  met  plaited  and  spread  to  catch  sinners :  she  remembered 
her  wanton  kisses,  her  provoking  perfumes :  and  now,  in  her 
conversion,  where  her  sin  had  been  most  prevalent,  there  her 
sorrow  was  most  penitent,  and  her  repentance  most  vigilant : 
her  eyes  vessels  of  tears  ;  her  kisses  humbled,  or  rather  ad- 
vanced unto  the  feet  of  Christ ;  her  hair  a  towel  to  wipe  off 
those  tears,  which  she  judged  too  unclean  for  so  holy  feet  to 
be  washed  withal ;  her  ointment  poured  out  upon  a  new. 
lover,  who  had  anointed  her  with  his  grace  '^.  The  sin  of 
the  gaoler  against  Paul  and  Silas,  was  cruelty^,  and  tke 
first  fruit  of  his  repentance  was  courtesy  to  them :  b^ 
brought    them    out   of   a  dungeon    into  his  own  house) 


P  P^Im  xviii.  23.  q  1  John  v.  18.  r  2  Sam.  zii.  14. 

11.  6, 7, 10,  13, 14.  <  Onod  qulidraplum  reddat  Zac(^ieus,  -videtitr 

potius  ex  abundantia  pietatis  qnam  ex  vi  legh  feciste.    Lex  exrim  qntdmpU 
nam  in  una  tantum  furti  specie  statuit.  Exod.  xxfi.  1,  4.    Vide  Maldonift.  ct 
cam.  Brugens.    Sane  quod  ad  edictum  Pratoris  attinet,  videtur  tantom  in  <la» 
plum  teneri.  1.  1.  D.  de  Publicanis.  •>  loke  xiz.  8.  «  Lolce  Tii.  37,  SB. 

7  Acts  x?i.  24. 


Vcrt.2,3.]    FOURTEENTH  CHAPTER  OF  HO»EA.  275 


from  the  BtockSy  to  bis  table ;  became  a  host  instead  of  a 
gaoler,  a   surgeon    instead  of   a    tormentor,   and    washed 
their  stripes '.    This  was  Daniel's  method  of  working  repent- 
ance io  Nebuchadnezzar,   persuading   a  proud  oppressing 
^nut  unto  justice  and    mercy*;    and   Paul  unto  Felix, 
preaching  before  a  corrupt  and  lasciTious  judge  ^  ''  of  righ- 
teovaness,  temperance,  and  judgement  to  come^  :*'  and  to  the 
learned  and  superstitious  philosophers,  in  a  learned  disco- 
very^ and  making  known  unto  them  their  *  unknown  God^/ 
So  John,  the  preacher  of  repentance,  laid  his  axe  to  the 
'loot  of  erery  tree,'  to  the  radical  and  prevailing  lust  in 
every  order  of  men ;  to  extortion  in  the  publican,  to  co- 
Tetooaneas  in  the  people,  to  violence  in  the  soldiers,  to  car- 
nal confidence  in  the  Pharisees'.      And  so  Christ  to  the 
youBg  man ; — *'  One  thing  thou  wantest  V' — ^^  ^o  ^he  wo- 
of Samaria,  **  Go,  call  thy  husband  </  when  indeed  he 
an  adnlterer,  and  not  a  husband. 
The  reason  of  this  care  of  repentance  is,  1st.  Because,  in 
godly  aorrow,  this  sin  hath  lain  most  heavy  upon  the  con- 
science.   Hereby  God  hath  been  most  of  all  despised  and 
fiahooonied  ;  our  consciences  most  wasted  and  defiled ;  our 
most  hardened ;  our  affections  most  bewitched  and 
It  hath  been  a  master-sin,  that  hath  been  able 
to  command,  and  to  draw  in  many  other  servile  lusts  to  wait 
^Km  it.     Many  wounds,  even  after  they  have  been  healed, 
wiB,  against  change  of  weather,  affect  the  part  wherein  they 
were,  widi  pain  and  aching :  and  therefore  men  usually  are 
tender  of  that  part,  keep  it  wanner,  fence  it  with  furs 
ceracloths :   as  the  apostle  saith,   that  *^  on  our  dis- 
honommble  parts,  we  bestow  the  more  abundant  honour :  ^  so 
on  soch  an  tofirm  and  tender  part,  we  bestow  the  more 
■hnndaut  care :  and  the  like  do  we  in  those  wounds  of  the 
aool,  which  are  aptest  to  bleed  afresh. 

■  Acn  sri.  30, 23, 34.  •  Din.  iv.  27.  ^  At  non  fnier  ejus,  cognomeBio 
ffkfis,  pui  no^antione  «gcb«t,  jtmprideni  Judmm  impositaf ,  et  cuncu  maldacta 
Ailoqpme  nta,  taati  potentia  subaixo.  Tacit.  Annil.  1.  2.  Antooiut  Felix,  per 
wmmtm  Mw'Hiim  ac  liHidinem,  jus  reginm  tervili  ingenioexercuit,  Dnisilla,  Cleo- 
pnm  ct  AmooU  aepce,  in  nutrifnooium  acoeptm.  Tacit,  Hist.  1.  5,  9.  Vide  Joseph. 
MmA^  L  20.  c  S.  liberti  gus,  pouttatem  uMnaum  adepd,  ttapria,  ex(»tA  canlt* 
pwtilplSomlwia,  omi^a  fcedabant  :.-cx  qnibua  Felioem  legionibut  JuAmm  pr«- 
ledt.    Strf.  Jhrr.  Fietar  in  Qaudio.  ^  Acts  xxiv.  25.  *  Acts  xtH.  23. 

•  Mattli.ffi.  7.  Lake  Hi.  9,  U.  f  Mark  x.  21.  g  John  It.  16. 

T   2 


276  SEVEN    SERMONS   ON    THE  [Serm.  III. 

2nd.  Hereby,  as  was  said  before,  we  testify  our  upright- 
ness ;  when  we  will  not  spare  our  beloved  sin,  nor  roll  it 
under  our  tongue,  nor  hide  it  in  our  tent ;  when  we  will  not 
muffle  nor  disguise  ourselves,  like  Tamar ;  nor  hide  amongst 
the  bushes  and  trees,  like  Adam  ;  or  in  the  belly  of  the  ship, 
with  Jonah ;  nor  spare  any  wedge  of  gold,  with  Achan ;  or 
any  delicate  Agag,  any  fatling  sins,  with  Saul ;  but,  with 
David,  will  show  that  we  *'  hate  every  false  way,"  by  throw- 
ing the  first  stone  at  our  first  sin,  that  which  lay  nearest  and 
closest  in  our  bosoms,  which  the  Scripture  calls  ''  Cutting 
off  the  right  hand,  and  plucking  out  the  right  eye  : " — as 
Cranmer  put  that  hand  first  into  the  fire,  which  had  before 
subscribed  to  save  his  life.  The  story  of  the  Turkish  em- 
peror is  commonly  known,  who,  being  reported  so  to  dote 
on  one  of  his  concubines,  as,  for  love  of  lier,  to  neglect  the 
affairs  of  his  kingdom,  caused  her  to  be  brought  forth  in 
great  pomp,  and  cut  off  her  head  before  his  Bashaws,  to  as- 
sure them  that  nothing  was  so  dear  unto  him,  but  that  he 
could  willingly  part  from  it,  to  attend  the  public  welfare. 
This  was  an  act  of  cruelty  in  him  ;  but  the  like  is  an  act  of 
penitency  in  us,  when  we  can  sacrifice  the  dearest  affections, 
wherewith  we  served  sin.  Let  Christ  kill  our  Agag,  though 
delicately  apparelled,  and  divide  the  richest  of  all  our  spoils. 
If  we  be  learned,  we  shall  direct  all  our  studies  unto  the  fear 
of  God  >.  If  rich,  we  shall  lay  up  a  foundation  of  good  works 
against  the  time  to  come,  and  consecrate  our  merchandise  as 
holy  to  the  Lord  ^.  If  wise,  if  honourable,  if  powerful,  if 
adorned  with  any  endowment,-«^ur  business  will  be,  with 
Bezaleel  and  Aholiab,  to  adorn  the  gospel  with  them  aU, 
from  our  gold  to  our  goat's  hair,  to  lay  out  all  upon  the 
sanctuary  ;  to  make  those  members  and  abilities,  which  had 
been  Satan's  armour  and  weapons  of  unholiness,  to  be  now 
weapons  of  holiness,  and  dedicated  unto  Christ ^  This  is 
the  holy  revenge,  which  godly  sorrow  taketh  upon  sin  ^ 

If  any  men  who  profess  repentance,  and  think  they  lure 
already  long  ago  converted  unto  God,  would  examine  the 
truth  of  their  conversion  by  this  touchstone,  it  would  mi- 

I  Eoc]et.xii.  12,  13.  k  i  Tim.  vi.  18.  Isai.uiii.  16.         <  Rom.  vi.  19. 

k2Cor.vii.  11. 


Yen.2^  «.]   rOURTEENTH  CHAPTER  OF  H08EA.    277 

Dister  matter  of  much  humiliation  and  fear  unto  them,  when 
thw  own  heart  would  reply  against  them  as  Samuel  against 
Saul,  ''  Hast  thou  indeed,  as  thou  professest,  done  the  work 
of  the  Lord  in  destroying  Amaiek?  'What  then  meanetb 
the  bleating  of  the  sheep,  and  the  lowing  of  the  oxen  in  mine 
eais?**  What  mean  these  worldly  and  covetous  practices? 
these  lasciyious  or  revengeful  speeches  ?  these  earthly,  sen- 
sual, or  ambitious  lusts  ?  are  these  Agags  spared  and  kept 
delicately  ?  and  canst  thou  please  thyself  in  die  thoughts  of 
a  sound  repentance  ?  Did  Paul  fear,  that  God  would  hum- 
ble him  for  those  that  had  not  repented  amongst  the  Co- 
rinthians, by  this  argument;  because  he  should  find  '*  enry- 
ings,  strifes,  and  debates  amongst  them  ^P"*  And  wilt  thou 
presume  of  thy  repentance,  and  not  be  humbled,  when  thou 
findest  the  same  things  in  thyself?  Hast  thou  never  yet 
proclaimed  defiance  to  thy  beloved  sin,  made  it  the  mark  of 
thy  greatest  sorrows,  of  thy  strongest  prayers  and  com- 
plaints unto  God  ?  Hast  thou  never  stirred  up  a  holy  in- 
dignation  and  revenge  against  it?  and,  above  all  things, 
taken  off  thy  thoughts  from  the  meditation  and  love  of  it, 
and  found  pleasure  in  the  holy  severity  of  God^s  book, 
and  the  ministry  thereof  against  it?  made  no  covenant 
with  thine  eye, — put  no  knife  to  thy  throat, — set  no  door 
before  thy  lips, — made  no  friends  of  unrighteous  Mam- 
mon? Dost  thou  still  retain  hankering  afiections  afler 
thy  wonted  delights,  as  Lot's  wife  after  Sodom  ?  and  are  the 
floh-pots  of  Egypt  desirable  in  thy  thoughts  still  ?  "  Be 
not  high-minded,  but  fear."  There  is  no  greater  argument 
of  an  unsound  repentance  than  indulgent  thoughts,  and  re- 
served delight  and  complacency  in  a  master-sin.  The  devil 
will  diligently  observe,  and  hastily  catch  one  kind  glance  of 
this  nature  (as  Benhadad's  servants  did  *),  and  make  use  of  it 
to  do  us  mischief.  David  had  been  free  from  some  of  his 
greatest  troubles,  if  he  had  not  relented  towards  Absalom, 
and  called  him  home  from  banishment.  He  no  sooner  kissed 
Absalom,  but  Absalom  courted  and  kissed  the  people  to 
steal  their^earts  away  from  him.  As  there  are,  in  points  of 
fiuth,'fundamental  articles, — so  there  are,  in  points  of  prac- 
tice, fundamental  duties;  and,  amongst  them,  none  more 

^  2  Cor.  lii.  20,  21.  >  1  Kings  zz.  .13. 


278  S£V£N   SERMONS.  [Senn.  III. 

primary,  and  essential  unto  true  Christians  than  self- 
denial '°.  And  this  is  one  special  part  and  branch  of  self- 
denial,  to  keep  ourselves  from  our  own  iniquity ;  and  to  say 
to  our  most  costly  and  darling  lusts,  ''  Get  ye  hence:  As- 
shur,  away ;  idols,  away ;  I  will  rather  be  fatherless,  than 
rely  upon  such  helpers.^ 

m  Matth.  z?i.  24. 


THE 


FOURTH    SERMON.* 


HOSEA  XIV.  3,  4. 

Asshur  $hall  not  save  us ;  we  will  not  ride  upon  horses ;  neither 
will  we  say  any  more  to  the  work  of  our  hands.  Ye  are  our 
gods;  for  in  thee  the  fatherless  Jindeth  mercy,  I  will  heal 
their  backsliding,  I  will  love  them  freely ;  for  mine  anger 
is  turned  away  from  him. 

Sect.  1.  There  remainetb  the  second  point  formerly 
mentioned,  from  the  promise  or  covenant,  which  Israel  here 
makes,  which  I  will  briefly  touch,  and  so  proceed  unto  the 
fourth  verse  ;  and  that  is  diis  : — 

lliat  true  repentance  and  conversion  taketh  off  the  heart 
from  all  carnal  confidence,  either  in  domestical  preparations 
of  our  own,  "  IVe  will  not  ride  upon  horses  ;'*  or  in  foreign  aid 
from  any  confederates,  especially  enemies  of  God  and  his 
church,  though  otherwise  never  so  potent ;  Asshur  shall  not 
save  us.  Or  lastly,  in  any  superstitious  and  corrupt  worship 
which  sends  us  to  God  the  wrong  way,  *'  We  will  not  say  any 
more  to  the  ux>rk  of  our  hands.  Ye  are  our  gods  ^  and  causeth 
the  soul,  in  all  conditions,  be  they  never  so  desperate,  so 
desolate,  so  incurable,  to  rely  only  upon  God.  It  is  very 
much  in  the  nature  of  man  fallen,  to  affect  an  absoluteness, 
and  a  self-sufficiency,  to  seek  the  good  that  he  desireth 
within  himself,  and  to  derive  from  himself  the  strength, 
whereby  he  would  repel  any  evil  which  he  feareth.  This 
staying  within  itself  %  reflecting  upon  its  own  power  and 

*  Fdio-cdition,  p.  539.  •  Sua  potestate  dclecuti,  Tclut  bonum  fuum 

•bi  ipsi  CHent,  i.  nipenore  commani  oronturo  bcattfico  bono,  ad  propria  dcilox- 
cnuit,  Ac  Au^,  de  Civ.  Dei,  1.  2.  c.  1. — Cum  causa  miieri«  malorom  Angclo- 
raia  quamtur,  ca  merito  occurrit,  quod  ab  illo,  qui  tummc  est,  averti,  ad  seipsot 
coc\ersi  sunt ;  qui  non  summ^  sunt,  et  lb,  c.  6.  1.  de  vera  Rclig.  c.  13.  de  Gen. 
•dlh.  1,  11.  c*  14.  et  23.  Afuin.  part.  1.  qu.  63.  art.  3.     It  seems  there  was  no 


280  SEVEN    SERMONS    ON    THE  [Semi.  IV. 

wisdom,  and,  by  consequence,  affecting  an  independency 
upon  any  superior  virtue  in  being  and  working,  making 
itself  the  first  cause  and  the  last  end  of  its  own  motions, 
— is,  by  divines,  conceived  to  have  been  the  first  sin  by 
which  the  creature  fell  from  God;  and  it  was  the  first  temp- 
tation by  which  Satan  prevailed  to  draw  man  from  Qod  too. 
For  since,  next  unto  God,  every  reasonable  created  being 
is  nearest  unto  itself,  we  cannot  conceive  how  it  should  turn 
from  God,  and  not,  in  the  next  step,  turn  unto  itself;  and, 
by  consequence,  whatsoever  it  was,  in  a  regular  dependence 
to  have  derived  from  God,  being  fallen  from  him,  it  doth, 
by  an  irregular  dependence,  seek  for  from  itself.  Hence  it 
is,  that  men  of  power  are  apt  to  deify  their  own  strength, 
and  to  frame  opinions  of  absoluteness  to  themselves,  and  to 
deride  the  thoughts  of  any  power  above  them,  as  Pharaoh  ^p 
and  Goliath  %  and  Nebuchadnezzar  ^,  and  Sennacherib  ^  And 
men  of  wisdom  to  deify  their  own  reason,  and  to  deride  any 
thing  that  is  above  or  against  their  own  conceptions;  as 
Tyrus^  and  the  Pharisees',  and  the  philosophers^.  And 
men  of  morality  and  virtue,  to  deify  their  own  righteousness, 
to  rely  on  their  own  merits  and  performances,  and  to  deride 
righteousness  imputed  and  precarious,  as  the  Jews^,  and 
Paul  before  his  conversion  *".  So  natural  is  it  for  a  sinful 
creature,  who  seeketh  only  himself,  and  maketh  himself  the 
last  end,  to  seek  only  unto  himself,  and  to  make  himself 
the  first  cause  and  mover  towards  that  end. 

But  because  God  will  not  give  his  glory  to  another,  nor 
suffer  any  creature  to  encroach  upon  his  prerogative,  or  to 
sit  down  in  his  throne;  he  hath  therefore  always  blasted  the 
policies  and  attempts  of  such,  as  aspired  unto  such  an  abso- 
luteness and  independency,  making  them  know  in  the  end» 
"  that  they  are  but  men^  and  that  the  Most  High  ruleth  over 
all  :^  and  that  it  is  an  enterprise  more  full  of  folly  than  it  is 

other  way  for  angels  to  sin,  but  by  reflex  of  their  understanding  upon  them- 
selves ;  which  being  held  with  admiration  of  their  own  sublimity  and  honcHir, 
the  memory  of  their  subordination  to  God,  and  their  dependency  on  him,  was 
drowned  in  this  conceit ;  whereupon  their  adoration,  love,  and  imitation  of  God, 
could  not  choose  but  be  also  interrupted.  Hook,  1. 1.  sect.  4.  ^  Exod.  v.  2. 

c  1  Sam.  XTii.  8, 10,  44.  d  Dan.  iii.  15.  •  2  Kings  zviii.  33,  34,  35. 

Isai.  X.  8,  9, 10,  11, 13,  14.  f  Ezek.  xxxviti.  2, 6.  K  LukexTi.  14. 

John  vii.  48,  49,  52.  Acts  iv.  11.  Isat.  xlix.  7.  liii.  3.  ^  Acts  XTii.  18,  32. 

1  Cor.  t.  22,  23.  i  Rom.  x.  5.  k  Rom.  vii.  9.   PhU.  iii.  6,  9. 

I  Psalm  ix.  19,  20. 


Vers.  J»4.]  FOURTEENTH  CHAPTER  OF  H08EA.  281 

of  pride,  for  any  creature  to  work  its  own  safety  and  felicity 
out  of  itself.  And  as  men  usually  are  most  vigilant  upon 
tbeir  immediate  interests,  and  most  jealous  and  active 
against  all  encroachments  thereupon  ;  so  we  shall  ever  find, 
that  God  doth  single  out  no  men  to  be  so  notable  monuments 
of  his  justice,  and  their  own  ruin  and  folly,  as  those  who 
have  vied  with  him  in  the  points  of  power,  wisdom,  and 
other  divine  prerogatives,  aspiring  unto  that  absoluteness, 
self-sufficiency,  self-interest,  and  independency  which  be- 
loogeth  only  unto  him.  And  as  he  hath,  by  the  destruction 
of  Pharaoh,  Sennacherib,  Herod,  and  divers  others,  taught  us 
the  madness  of  this  ambition  ;  so  doth  he,  by  our  own  daily 
preaenration,  teach  us  the  same.  For  if  God  have  appointed 
that  we  should  go  out  of  ourselves  unto  a  thing  below  for  a 
vital  subsistence,  to  bread  for  food,  to  house  for  harbour, 
to  clothes  for  warmth,  8cc.,  much  more  hath  he  appointed, 
that  we  should  go  out  of  ourselves  for  a  blessed  and  happy 
subsistence;  by  how  much  the  more  is  required  unto  blessed- 
ness than  unto  life,  and  by  how  much  the  greater  is  our  im- 
polency  unto  the  greatest  and  highest  end. 

Sect  2.  Yet  so  desperate  is  the  aversion  of  sinful  man 
from  God,  that  when  he  is  convinced  of  his  impotency,  and 
driven  off  from  self-dependence,  and  reduced  unto  such  ex- 
tremities, as  should  in  reason  lead  him  back  unto  God  ;  yet 
when  he  hath  ''no  horses  of  his  own"*  to  ride  upon,  no  means 
of  his  own  to  escape  eril, — yet  still  he  will  betake  himself 
unto  creatures  like  himself,  though  they  be  enemies  unto 
God,  and  enemies  unto  him  too  for  God's  sake  (for  so  was 
the  Assyrian  unto  Israel) ;  yet  if  Ephraim  see  his  sickness, 
and  Judah  his  wound,  Ephraim  will  go  to  the  Assyrian  and 
King  Jareb  for  help  "".'    If  he  must  beg,  he  would  rather  do 
it  of  an  enemy  than  a  God ;  yea,  though  he  dissuade  him 
from  it,  and  threaten  him  for  it     Ahaz  would  not  believe, 
though  a  sign  were  offered  him  ;  nor  be  persuaded  to  trust 
in  God  to  deliver  him  from  Rezin  and  Pekah,  though  he  pro- 
mise him  to  do  it ;  but  under  pretence  of  not  tempting  God 
in  the  use  of  means,  will  weary  God  with  his  provocation, 
and  rob  God  to  pay  the  Assyrian,  '^  who  was  not  a  help, 
but  a  distress  unto  him  °. 

-  Hot.  ▼.  13.  »  2  Kings  zvt.  5,  8, 17, 18.  2  Chroo.  utui.  20,  21.  Isai. 

vii.  8,  13.  zzz.  5. 


282  SKVKN    S£RMONS    ON    THE  [Serin.  IV. 

Sect.  3.  Well ;  Ood  is  many  times  pleased  to  waylay  hu- 
man  counsels  ^,  even  in  this  case  too,  and  so  to  strip  them 
not  only  of  their  own  provisions,  but  of  their  foreign  suc- 
cours and  supplies,  as  that  they  have  no  refuge  left  but  unto 
him.  Their  horses  fail  them,  their  Assyrians  fail  them  p. 
Their  hope  hath  nothing  either  *  sub  ratione  boni/  as  really 
good  to  comfort  them  at  home ;  or  '  sub  ratione  auxilii/  as 
matter  of  help  and  aid  to  support  them  from  abroad.  They 
are  brought,  as  Israel,  into  a  wilderness,  where  they  are  con- 
strained to  go  to  God,  because  they  have  no  second  causes 
to  help  them.  And  yet  even  here,  wicked  men  will  make  a 
shift  to  keep  off  from  Ood,  when  they  have  nothing  in  the 
world  to  trust  unto.  This  is  the  formal  and  intimate  malig- 
nity of  sin,  to  decline  God,  and  to  be  impatient  of  him  in 
bis  own  way.  If  wicked  men  be  necessitated  to  implore  help 
from  God,  they  will  invent  ways  of  their  own  to  do  it  %  If 
horses  fail,  and  Asshur  fail,  and  Israel  must  go  to  God  whe- 
ther he  will  or  no,-^it  shall  not  be  to  the  God  that  made  him, 
but  to  a  god  of  his  own  making ;  and  when  they  have  most 
need  of  their  glory,  they  will  ^'  change  it  into  that  which  can- 
not profit  ^"  So  foolish  was  Jeroboam,  as,  by  two  calves  at 
Dan  and  Bethel,  to  think  his  kingdom  should  be  established, 
and  by  that  means  rooted  out  his  own  family,  and  at  last 
mined  the  kingdom  *.  So  foolish  was  Abaz,  as  to  Qeek  help 
of  those  gods,  which  were  the  ruin  of  him  and  all  Israel  ^ 
Such  a  strong  antipathy  and  averseness  there  is  in  the  soul 
of  natural  men  unto  God,  as  that  when  they  are  in  distreas^ 
they  go  to  him  last  of  all ;  they  never  think  of  him,  so  long 
as  their  own  strength,  and  their  foreign  confederacies  hold 
out.  And  when  at  last  they  are  driven  to  him,  they  know 
not  bow  to  hold  communion  with  him  in  his  own  way,  but 
frame  carnal  and  superstitious  ways  of  worship  to  them- 
selves ;  and  so,  in  their  very  seeking  unto  him,  do  provoke 
him  to  forsake  them;  and  the  very  things  whereon  they  lean, 
go  up  into  their  band  to  pierce  it ". 

Sect.  4.  Now  then,  the  proper  work  of  true  repentance  be- 

•  Fideotiam    psriunt,   r6  ovnii^iOM   iyy^f   i^«^  MBtia,    Vid.  j4rui,  Rbet. 
1. 2.  c.  5.         P  Ho8.  Tii.  11, 12.  viii.  9, 10.  i  Ex  arbitrio,  non  cz  imperio* 

Tert,  contr.  Ptychich.  c.  13.  vide  dc  Prsscript.  c.  6.  r  Jer.  ii.  11.  ■  1  Kinp 
xii.  28,  29.  xiv.  10,  15,  29.  2  Kings  xvii.  21,  23.  Hos.  viii.  4,  5.  x.  5,  8,  16. 
*  2  Chron.zzvUi.  23.  «  Isai.  xv.  2.  xvi.  12.  1  Kings  xviii.  26. 


Vfln.4i4.]  FOURTEENTH  CHAPTER  OF  H08EA.  383 

iDg  to  toni  m  man  the  right  way  unto  God,  it  taketh  a  man  off 
from  all  this  carnal  and  superstitious  confidence,  and  directeth 
the  soul,  in  the  greatest  difficulties,  to  cast  itself  with  com* 
fort  and  confidence  upon  God  alone.    So  it  is  prophesied  of 
the  remnant  of  God's  people,  that  is,  the  penitent  part  of 
them  (for  the  remnant  are  those  that  came  up  '*  with  weep* 
IDg  and  supplication,  seeking  the   Lord    their  God,    and 
asking  the  way  to  Sion,  with  their  faces  thitherward  ','*)  that 
they  should  "  no  more  again  stay  themselves  upon  him  that 
smote  them,  but  should  stay  upon  the  Lord,  the  Holy  One 
of  Israel  in  truth,  and  should  return  unto  the  mighty  God  '• 
They  reaoWe  the  Lord  shall  sare  them,  and  not  the  As- 
Syrian.    So  say  the  godly  in  the  Psalmist,  "  A  horse  is  a 
fain  thing  for  safety,  neither  shall  he  deliver  any  by  his 
great  strength,"  &c.    "  Our  soul  waiteth  for  the  Lord  ;  he 
is  our  help  and  shield  '.^    They  will  not  say  any  more,  **  We 
will  fly  upon  horses,  we  will  ride  upon  the  swift  \^    Lastly, 
^  At  that  day,''  saith  the  prophet,  speaking  of  the  penitent 
remnant  and  gleanings  of  Jacob, ''  shall  a  man  look  to  his 
Maker,  and  his  eyes  shall  have  respect  to  the  Holy  One  of 
Israel ;  and  he  shall  not  look  to  the  altars,  the  work  of  his 
hands,  neither  shall  respect  that  which  his  fingers  have 
made,  the.  groves  or  the  images  \**    And  again, ''  Truly,  in 
▼ain,  is  salvation  hoped  for  from  the  hills,  and  from  the  muU 
titnde  of  mountains ;"  that  is,  from  the  idols,  whom  they 
lisd  set  up  and  worshipped  in  high  places ;  ''  Truly  in  the 
Lord  our  God  is  the  salvation  of  Israel^."    They  will  not 
say  any  more    to  the  work  of  their  hands.  Ye    are  our 
goJa. 

Sect.  6.  So  then,  the  plain  duties  of  the  text  are  these  : 
L  To  trust  in  God,  who  is  all-sufficient  to  help,  who  is  Je* 
bovah,  the  fountain  of  being,  and  can  give  being  to  any 
promise,  to  any  mercy  which  he  intends  for  his  people ; 
cannot  only  work,  but  command ;  not  only  command,  but 
create  deliverance,  and  fetch  it  out  of  darkness  and  desola* 
tion.  He  hath  '  everlasting  strength  ;'  there  is  no  time,  no 
case,  no  condition,  wherein  his  help  is  not  at  hand,  when* 
ever  he  shall  command  it  ^. 


>  Jcf.xzxi.  7,  9.  1. 4.  5.  y  Isti.  z.  20,  21.  '  PMlm  xuiti.  17,  20. 

*  Ini.  xzz.  16.  ^  Isii.  xvii.  7, 8.  «  Jcr.  iii.  23*  '  bal  xsvi,  4. 


r 


284  SEVKN    SERMONS    ON   THE  [Serm.  IV. 

2.  We  must  not  trust  in  any  creature.     1.  Not  in  Asshur, 
in  any  confederacy  or  combination  with  God^s  enemies,  be 
they  otherwise  never  so  potent.    Jehoshaphat  did  so,  and 
his  **  ships  were  broken  *.'*    Ahaz  did  so,  and  his  "  people 
were  distressed  '.'^     It  is  impossible  for  Ood^s  enemies  to  be 
cordial   to  God^s  people,  so  long  as  they  continue  cordial 
to  their  God.    There  is  such  an  irreconcileable  enmity  be- 
tween the  seed  of  the  woman,  and  the  seed  of  the  serpent, 
that  it  is  incredible  to  suppose,  that  the  enemies  of  the  church 
will  do  any  thing  which  may, '  per  se/  tend  to  the  good  of 
it ;  or  that  any  end  and  design,  by  them  pursued,  can  be  se- 
vered from  their  own  malignant  interest     Let  white  be  min- 
gled with  any  colour  which  is  not  itself,  and  it  loseth  of  its 
own  beauty.    It  is  not  possible  for  God^s  people  to  join 
with  any  that  are  his  enemies,  and  not  to  lose  of  their  own 
purity  thereby.    He  must  be  as  wise,  and  as  potent  as  God, 
that  can  use  the  rage  of  God^s  enemies,  and  convert  it,  when 
he  hath  done,  to  the  good  of  God^s  church,  and  the  glory  of 
God's  name,  and  be  able  at  pleasure  to  restrain  and  call  it  in 
again.    We  must  ever  take  heed  of  this  dangerous  competi- 
tion between  our  own  interests  and  God's,  to  be  so  tender 
and  intent  upon  that,  as  to  hazard  and  shake  this.     Jero- 
boam did  so,  but  it  was  fatal  to  him,  and  to  all  Israel*    The 
end  of  Judah's  combining  with  the  Assyrian,  was,  that  they 
might  *'  rejoice  against  Rezin  and  Remaliah's  son  ;"  but  the 
consequent  of  it,  which  they  never  intended,  was,  that  the 
''Assyrian  came  over  all  the  channels,  and  over  all  the 
banks,"  and  overflowed,  and  went  over,  and  reached  to  the 
very  neck  ;  and,  if  it  had  not  been  Emmanuel's  land,  would 
have  endangered  the  drowning  of  it  K     If  Israel,  for  his  own 
ends,  join  with  Asshur,  it  will  hardly  be  possible  for  him  in 
so  doing,  though  against  his  own  will,  not  to  promote  the 
ends  of  Asshur  against  God's  church,  and  against  himself 
too.     And  yet  the  prophet  would  not  have,  in  that  case, 
God's  people  to  be  dismayed,  or  to  say, ''  A  confederacy,  m 
confederacy  ;"  but  to  "  sanctify  the  Lord  himself,  and  make 
him  their  fear  and  their  dread,"  who  will  certainly  be  a 
sanctuary  unto  them,  and  will  ''bind  up  his  testimony^ 
and  seal  the  law  amongst  his  disciples  ;  "  when  others  shall 

•  2  Chron.  zx.  35,37.  ^  2  Chron.  zzviii.  21.  c  Isai.  Tiii.  6,  7,  S. 


Ven.  3,4.]  FOURTEENTH  CHAPTER  OP  HOSBA.     285 

"  stamble,  and  fall,  and  be  broken,  and  be  snared,  and  be 
taken."  If  we  preserve  Emmanuel's  right  in  us,  and  ours  in 
him,  all  confederacies  against  us  shall  be  broken,  all  coun- 
sels shall  come  to  nought. 

2.  Not  in  horses,  or  in  any  other  human  preparations  and 
proTisions  of  our  own.  **  Some  trust  in  chariots,  and  some 
in  horses;  but  we,''saith  David,  "will  remember  the  name 
of  the  Lord  our  God  ^.'*  That  name  can  do  more  with  a 
sling  and  a  stone,  than  Goliath  with  all  his  armour  K  It  is  a 
strong  tower  for  protection  and  safety  to  all  that  fly  unto 
it^;  whereas  horses,  though  they  be  "  prepared  against  the 
day  of  battle,  yet  safety  cometh  only  from  the  Lord  '.^ 
^  Horses  are  flesh,  and  not  spirit ;  and  their  riders  are  men, 
and  not  God.^  And,  ''Cursed  are  they  that  make  flesh 
their  arm,  and  depart  from  the  Lord  ""/'  No,  not  in  variety 
of  means  and  ways  of  help,  which  seemeth  to  be  intimated 
in  the  word  'riding,^  from  one  confederate  unto  another:  if 
Asshnr  fail,  I  will  post  to  Egypt ;  if  one  friend  or  counsel 
fail,  I  will  make  haste  to  another;  a  sin  very  frequently 
charged  upon  Israel  °.  These  are  not  to  be  trusted  in,  I. 
Because  of  the  intrinsecal  weakness  and  defect  of  ability  in 
the  creature  to  help.  Every  man  is  a  liar,  either  by  impos- 
tnre,  and  so  in  purpose;  or  by  impotency,  and  so  in  the 
event,  deceiving  those  that  rely  upon  him  **, 

2.  Because  of  ignorance  and  defect  of  wisdom  in  us,  to 
apply  that  strength  which  is  in  the  creature,  unto  the  best 
advantage.  None  but  an  artificer  can  turn  and  govern  the 
natural  efficacy  of  fire,  wind,  water,  unto  the  works  of  art. 
The  wisdom  whereby  we  should  direct  created  virtues  unto 
haman  ends,  is  not  in,  or  of  ourselves,  but  it  comes  from 
God  P. 

Sect.  6. — 3.  Nor  in  idols,  nor  in  corrupting  the  worship  of 
God.  Idols  are  lies  ^,  and  teachers  of  lies,  and  promisers  of 
lies  to  all  that  trust  in  them  ^     An  idol  is  just  nothing  in 

k  Fnlm  xz.  7.  '  1  Sam.  z?ii.  45.  ^  Prov.  zviii.  10.  1  Prov. 

zzi.  31.  B  liai.  xzzi.  1,  2,  3.  Jer.  ztU.  5.  »  Hos.  vii.  U.  Itai.  zz.  5. 

hrii.  10.  Jer.  ii.  36, 37.        «  Psalm  Izii.  9.        P  Junes  i.  5.  Isai.  zzviii.  26,  29. 
zzzri.  1,  2.    Eccles.  Tit.  24.  iz.  1.  11.  q  In  IdololatriA  mendacium, 

locm  substantia  e}iu  roendaz  sit.  Ttrt,  de  Idololat.     Unde  Idolatne  dicuntur 
rw  r^p  dx4$€tmp,  CUm.  Ales,  in  Protrrpcic.  r  Jer.  z.  S,  14,  15,  16. 

Hab.  ii.  IS.  Rev.  zzii.  15. 


286  SEVEN    SERMONS   ON    THE  [Serm.  IV. 

the  world ' ;  and  that  which  is  nothing,  can  do  nothing  for 
those  that  rely  upon  it  Whatever  thing  a  man  trusteUi 
in,  in  time  of  trouble,  must  needs  have  these  things  in  it  to 
ground  that  confidence  upon : — 

First,  A  knowledge  of  him  and  his  wants :  therefore  we 
are  bid  to  trust  in  God's  providence  over  us  for  all  outward 
good  things,  because  he  knoweth  that  we  have  need  of 
them'. 

Secondly,  A  loving  and  merciful  disposition  to  help  him. 
A  man  may  sometimes  receive  help  from  such  as  love  him 
not,  out  of  policy,  and  in  pursuance  of  other  ends  and  in* 
tents ;  but  he  cannot  confidently  rely  upon  any  aid,  which 
is  not  first  founded  in  love.  I  ever  suspect  and  fear  the 
gifts  and  succours,  which  proceed  from  an  enemy :  they  will 
have  their  own  ends  only,  even  then  when  they  seem  to  ten- 
der and  serve  me :  therefore  David  singleth  out  God's  mercy 
as  the  object  of  his  trust  ^ 

Thirdly,  A  manifestation  of  that  love  in  some  promise  or 
other,  engaging  unto  assistance.  For  how  can  I,  with  asm- 
rance»  and  wiUiout  hesitancy,  expect  help  there«  where  I 
never  received  any  promise  of  it  P  Here  was  the  grottcd  of 
Davids,  Jehosbaphat's,  DaniePs  trust  in  God,  the  word  and 
promise  which  he  had  passed  unto  them  *. 

Fourthly,  Truth  and  fidelity  in  the  care  to  make  these  pro- 
mises good.  This  is  that  which  makes  us  so  confidently 
trust  in  God's  promises,  because  we  know  they  are  all  '*  Yea 
and  Amen  i^  that  it  is  "  impossible  for  God  to  lie,''  or  de- 
ceive, or  for  any  to  seek  his  face  in  vain  ^ 

Fifthly,  Power  to  give  being,  and  put  into  act  whatsoever 
is  thus  promised.  That  which  a  man  leans  upon,  must  have 
strength  to  bear  the  weight  which  is  laid  upon  it.  This  is 
the  great  ground  of  our  trusting  in  God  at  all  times,  even 
then  when  all  other  helps  fail ;  because  he  is  '  I  am,'  that 
can  create  and  give  a  being  to  every  thing  which  he  hatk 
promised,  because  *  power  belongeth  unto  him,^  and  in  '  the 
Lord  Jehovah  is  everlasting  strength ;'  and  nodiing  is  too 
hard,  no  help  too  great  for  kim  who  made  heaven  and  esnrth, 

*  O^V^Vm  Nihilitates,  nomen  genenliter  < nihil'  Mnftt,  quod  «pte  idolk<iibiii- 
tar.  Merctr.  1  Cor.  iriU.  4.  ^  Matth.  v.  32.  »  Pnlm  lii.  8.  >  1  Chma. 
xvti.  25,  27.  Psalm  cxiz.  42.    2  Chron.  xx.  7,  8.   Dan.  ix.  2,  3.  9  2  Cor. 

i.  20.  Josh.  xxi.  45.  Heb.  vi.  18.  Isai.  xlv.  19. 


k 


V«ri.«,  «.]     FOURTEENTH  CHAPTER  OF  HOSEA.         287 

and  can  command  all  the  creatures  which  he  made,  to  senre 
thofle  whom  he  is  pleased  to  help  \    Now  whosoerer  seeks 
for  any  of  these  grounds  of  trust  in  idols,  shall  be  sure  to 
fiul  of  them.     Knowledge  they  have  none  %  and  therefore 
lore  they  have  none :  for  how  can  that  love  any  thing  which 
knows  nothing  ?    Truth  they  have  none,  neither  of  being  in 
themi^elves,  nor  of  promise  to  those  that  trust  in  them :  the 
very  formality  of  an  idol  is  to  be  a  lie,  to  stand  for  that 
which  it  is  not,  and  to  represent  that  which  it  is  most 
anlike  ^ :  and  power  they  have  none :  either  to  hear  or  save  ^. 
And  therefore  that  repentance  which  shaketh  off  confidence 
in  idols,  doth  not  only  convert  a  man  unto  God,  but  unto 
hknself ;  it  is  not  only  an  impious,  but  a  sottish  thing,  and 
bdow  the  reason  of  a  man,  first,  to  make  a  thing,  and  then 
to  worabtp  it,  to  expect  safety  from  that,  which  did  receive 
being  from  himself  "*.    These  are  the  great  props  of  carnal 
confidence, — foreign  interests,  domestical  treasures,  supersti- 
tions devotions ; — when  men  please  themselves  in  the  ^  chiK 
dien  of  strangers,''  and  have  their  '  land  foil  of  silver,  and 
gold,  and  treasures,'  full  of  horses  and  chariots^  and  full  of 
idols-;  fcoard  up  provisions  and  preparations  of  their  own ; 
comply  with  the  enemies  of  Crod  abroad,  and  corrupt  the 
worihip  of  Ood  at  home  *•    These  are  the  things  for  which 
God  threateneth  terribly  to  shake  the  earth,  and  to  bring 
down,  and  to  make  low  the  loftiness  of  man,— if  he  do  not 
(as  Ephraim  here,  by  long  and  sad  experience,  doth)  peni- 
tently renonnce  and  abjure  them  all. 

Sect  7.  And  now  this  is  matter^  for  which  all  of  us  may 
be  humbled.  There  is  no  sin  more  usual  amongst  men  than 
esmal  confidence,  to  lean  on  our  own  wisdom,  or  wealth,  or 
power,  or  supplies  from  others ;  to  deify  counsels  and  armies, 
or  horses  and  treasures;  and  to  let  our  hearts  rise  or  fall, 
link  or  bear  up  within  us,  according  as  the  creature  is  help^ 
fid  or  useless,  nearer  or  farther  from  us :  as  if  Ood  were  not 
a  God  afior  off,  as  well  as  near  at  hand.  This  we  may  jostiy 
fesr,  God  has,  and  still  will  visit  us  for,  because  we  do  not 
"  sanctify  the  Lord  of  hosts  himself  in  our  hearts,  to  make 

•  PlMam  Uii.  8,  ]|.  Ezod.  iit.  14.  Isai.  xxti.  4.   Gen.  xviii.  14.  Jer.  zzzii.  17. 
fmtak  CEU.  2.  Rom.  ▼.  19,  21.  Matth.  Tin.  2.  »  Isai.  sliv.  9.  ^  ImL 

iKT.2i.  zL  18.  Jer.  x.  14, 15, 16.        <*  Isai.  zlv.  20,  zlvi.  7.  xli.  23, 24,  28,  29; 
*  Itti.  zhi.  7, 8.  •  Isai.  ii.  G,  7,  8. 


288  SEVEN    SERMONS    ON   THE  [Senn.  IV. 

him  our  fear  and  our  defence  :"  and  that  he  will  blow  upon 
all  such  counsels  and  preparations,  as  carnal  confidence 
doth  deify. 

Therefore  we  must  be  exhorted  to  take  off  our  hopes  and 
fears  from  second  causes,  not  to  glory  in  an  arm  of  flesh,  or 
to  droop  when  that  fails  us ;  not  to  say  in  our  prosperity, 
'^  Our  mountain  is  so  strong,  that  we  shall  not  be  shaken ;" 
nor  in  our  sufferings,  that  ''  Our  wound  is  incurable,  or  our 
grave  so  deep,  that  we  shall  never  be  raised  again  f '  but  to 
make  the  '  name  of  the  Lord  our  stronger  tower  ;^  for  '  they 
who  know  thy  name,  will  trust  in  thee :'  and  for  direction 
herein,  we  must  learn  to  trust  in  Qod. 

First,  Absolutely,  and  for  himself,  because  he  only  is  ab- 
solute, and  of  himself.  Other  things,  as  they  have  their 
being,  so  have  they  their  working,  and  power  of  doing  good 
or  evil  only  from  him  K  And  therefore'  till  he  take  himself 
away,  though  he  take  all  other  things  away  from  us,  we  have 
matter  of  encouragement  and  rejoicing  in  the  Lord  still ;  as 
David  and  Habakkuk  resolve,  1  Sam.  xxx.  6.  HKb.  iii.  17, 18. 
All  tbe  world  cannot  take  away  any  promise  from  any  ser- 
vant of  God  ;  and  there  is  more  reality  in  the  least  promise 
of  God,  than  in  the  greatest  performance  of  the  creature. 

Secondly,  To  trust  him  in  the  way  of  his  commandments'^, 
not  in  any  precipices  or  presumptions  of  our  own  ;  *'  Trust 
in  him,  and  do  good  \'*  First,  fear  him,  and  then  trust  in 
him ;  he  is  a  help  and  shield  only  unto  such  ^  It  is  high 
insolence  for  any  man  to  lean  upon  God  without  his  leave; 
and  he  alloweth  none  to  do  it,  but  such  as  *  fear  him,  and 
obey  the  voice  of  his  servants  *.^ 

Thirdly,  To  trust  him  in  the  way  of  his  providence*",  and 
the  use  of  such  means  as  he  hath  sanctified  and  appointed. 
Though  man  liveth  not  by  bread  alone,  but  by  the  Word  of 
blessing  which  proceedeth  out  of  the  mouth  of  God ;  yet 

'  Mfttth.  iv.  4.  John  zix.  II.  8  Nihil  Rex  majus  minari  male  parentibos 

potest,  quam  ut  abeat  e  regno.  Senec,  Epist.  80. — ^Tua  roc  non  satiant,  nisi  te- 
cum. Bern.  Soliloq.— Ubi  bene  erit  sine  illo  ?  aut  ubi  male  esse  potent  cum  illo  ? 
Bern,  Set.  1.  de  Adven.  Dei. — Ditior  Christi  paupercas  cunctts.  Id,  Ser.  4.  in 
Vigil.  Natal. — Bonum  mihi,  Domine,  in  camino habere  te  mecum,  quam  esse  sine 
te,  Tel  in  coelo.  Idem.  ^  Nolite  sperare  in  iniquitate,  nolite  peccare  in  spe. 

Bern.  Ser.  2.  de  Advent.  In  viis  custodiet ;  nunquid  In  praecipitiis  >  Bern.  Scrm. 
14.  Pial.  <Qui  habitat/  ^  Psalm  jxxvii.  3.  ^  Ptalm  cxt.   11. 

*  Isai.  1.  10.  «  Vid.  Aug.  de  Opcre  Mona.  et  Qu.  in  Gen.  1.  1.  qu.  26. 


Vers. 3, 4.]  FOURTEENTH  CHAPTER  OF  H08EA.  289 

that  Word  is  by  God  annexed  to  bread,  and  not  to  stones : 
mnd  that  man  should  not  trust  God,  but  mock  and  tempt 
him,  who  should  expect  to  have  stones  turned  into  bread,    if 
God  hath  provided  stairs,  it  is  not  faith,  but  fury, — not  con- 
fidence, but  madness,  to   go  down  by  a  precipice:  where 
God  prescribes  means,  and  affords  secondary  helps,  we  must 
obey  his  order,  and  implore  his  blessing  in  the  use  of  them. 
This  was  Nehemiah's  way ;  he  prayed  to  God,  and  he  peti- 
tioned the  king  °.  This  was  Esther's  way ;  a  fast  to  call  upon 
God,  and  a  feast  to  obtain  favour  with  the  king  ®.    This  was 
Jacob's  way  ;  a  supplication  to  God,  and  a  present  to  his 
brother  P.   This  was  David's  way  against  Goliath ;  the  '  name 
of  the  Lord  *  his  trust,  and  yet  a  sling  and  a  stone  his  wea- 
pon^.    This  was  Gideon's  way  against  the  Midianites;  his 
•word  must  go  along  with  the  sword  of  the  Lord,  not  as  an 
addition  of  strength,   but  as  a  testimony  of  obedience'. 
Prayer  is  called  sometimes  a  lifting  up  of  the  *  voice,'' — some- 
times, a  lifting  up  of  the '  hands  ;'  to  teach  us,  that  when  we 
pray  to  God,  we  must  as  well  have  a  hand  to  work  *,  as  a 
toogoe  to  beg.     In  a  word,  we  must  use  second  causes  in 
obedience  to  God's  order,  not  in  confidence  of  their  help ; 
the  creature  must  be  the  object  of  our  diligence,  but  God 
only  the  object  of  our  trust. 

Sbct.  8.  Now  lastly,  from  the  ground  of  the  church's 
prayer  and  promise,  we  learn,  that  the  way  unto  mercy'  is  to 
be  in  ourselves  fatherless.  "  The  poor,^  saith  David,  "  com- 
mitteth  himself  unto  thee ;  thou  art  the  helper  of  the  father- 
leas*.*'  When  Jehoshaphat  knew  not  what  to  do,  then  was 
a  fit  time  to  direct  his  eye  unto  God ''.  When  the  stones  of 
Sion  are  in  the  dust,  then  is  the  fittest  time  for  God  to  favour 
her^.  When  Israel  was  under  heavy  bondage,  and  had  not 
Joseph,  as  a  tender  father  (as  he  is  called  *),  to  provide  for 
them,  then  God  remembered  that  he  was  their  father,  and 
Israel  his  first-born  *.  Nothing  will  make  us  seek  for  help 
above  ourselves,  but  the  apprehension  of  weakness  within 

■  Neh.  ti.  4.  •  Etther  it.  16.  v.  4.  P  Gen.  zxxii.  9,  \X  1  1  Sam. 

t?it  45, 49.  ^  Judg.  Tii.  18.  •  Dii  prohtbebunt  hsc  ;  sed  non  propter  me 
de  ccelo  deicendeot :  Tobit  dent  meotem  oportet,  ut  probibeatis.  Liv,  1.  9. 
*  Pitiem  mitericordiarum  patrem  etie  necesse  est  etiam  miscrorum.  Bern,  Serm.  1 . 
io  Fctt.  Omnium  Sanct.  •  Pialm  x.  14.  cxlvi.  9.  >  2  Chron.  xx.  19. 

'  Ptelm  cH.  13.        *  Gen.  zli.  43.        »  Exod.  iv.  22. 

VOL.  III.  U 


fi90 


SEVEN    SERMONS   OK    THE  [Sei^.  IV. 


iMirselves.  Those  creatures  that  are  weakest,  nature  hatli 
put  an  aptitude  and  incliuation  in  them  to  depend  upon  those 
that  are  stronger.  The  vine  ^  the  ivy,  the  hop,  the  wood- 
bind, are  taught  by  nnture  to  clasp,  and  clini;,  and  wind 
about  stronger  trees.  The  greater  sense  we  have  of  our  own 
vilenesa,  the  filter  disposition  are  we  in  to  rely  on  God. 
"  I  will  leave  in  the  midst  of  thee  an  afflicted  and  poor  peo- 
ple, and  they  shall  trust  in  the  name  of  the  Lord*"."  When  a 
man  is  proud  within,  and  hath  any  thing  of  his  own  to  lean 
upon,  he  will  hardly  tell  how  to  trust  in  God  ''.  Urael  never 
thought  of  returning  to  her  first  husband,  til!  her  way  was 
hedged  up  with  thorns,  and  no  means  left  to  enjoy  her  for- 
mer lovers*.  When  the  enemy  should  have  shut  up,  and 
intercepted  all  her  passages  to  Dan  and  Bethel,  to  Bgypt 
and  Assyria,  that  she  hath  neither  friends  nor  idols  to  Ay 
to ;  then  she  would  think  of  returning  to  her  first  husband, 
namely,  to  God  a^ain, 

Now  from  hence  we  learn.  First,  The  condition  of  the  church 
in  this  world,  which  is,  to  be  as  an  orphan,  destitute  of  all 
succour  and  favour;  as  an  outcast,  whom  no  man  looketfa 
after  ^  Paul  ibought  low  thoughts  of  the  world,  and  the 
world  thought  as  basely  of  him:  "  The  world,"  saiih  he, 
"  is  crucified  unto  me,  and  I  unto  the  world*."  Before  con- 
version, the  world  is  an  Hgypt  unto  us,  a  place  of  bondage : — 
after  conversion,  it  is  a  wildernesa  unto  us,  a  place  of  enipti- 
ness  and  temptations. 

Secondly,  The  backwardness  of  man  towards  grace;  we  gc 
not  to  God  til!  we  are  brought  to  extremities,  and  all  otiiw 
help  fails  UB.  The  poor  prodigal  never  thoujj;ht  of  looking 
after  a  father,  till  he  found  himself  in  a  fatherless  condition, 
and  utterly  destitute  of  all  relief'. 

Thirdly,  The  right  disposition  and  preparation  unto  mercvi 
which  is  to  be  an  orphan,  destitute  of  all  self-confidence,  aad 
broken  off  from  all  other  comforts.  "  When  the  poor  and 
needy  seeketh  water,  and  there  is  none,  I  the  Lord  will  help 
him  '."     God  will  "  repent  for  his  people,  when  he  neelh  that 


If  Viles,>tbotihu9«pplic>tBi,  infeilgrespnui  appnhendEndci  ramoi,  in 
eviilunl.  tbanlil.  lib.  1.  2.  26.  Spilding,  i.  48,— Hcden  dicu,  quod 
Fntui.  '  Zepli.  iii.  12.  Ini.  liv.  32.  d  Piov.  iii.  5.  KztJii.  25. 
ii.  G,  7.  fiei.xxt.  17.  (Gil.n.  U.  >>  Luke  tv.  17,  IB. 


Vers,  a,  4.]    FOURTEENTH   CHAPTKU   OF  HOSKA.  291 

their  power  is  gone  ^ ;"  when  there  is  '  dignus  vindice  no- 
dot/  aD  extremity  fit  for  divine  power  to  interpose.  Christ 
is  set  forth  as  a  physician,  which  supposeth  sickness ;  as  a 
fountain,  which  supposeth  uncleanness ;  as  meat,  which  su|)> 
poseth  emptiness ;  as  clothing,  which  supposeth  nakediies»s. 
He  never  finds  us,  till  we  are  lost  sheep :  when  we  have  lost 
all,  then  we  are  fit  to  follow  hioi,  and  not  before. 

Fourthly,  The  roots  of  true  repentance.  '  Nos  pupilli,  Tu 
misericors.*  The  sense  of  want  and  emptiness  in  ourselves, 
the  apprehensioD  of  fiivour  and  mercy  in  God.  Conviction 
of  sin  in  us^  and  of  righteousness  in  him* ;— of  crookedness 
in  OS,  and  of  glory  in  him  ". 

Hereby  room  is  made  for  the  entertainment  of  mercy: 
^'  Where  sin  abounds,  grace  will  more  abound  ;**  and  the 
more  the  soul  finds  itself  exceeding  miserable,  the  more  will 
the  mercy  of  God  appear  exceeding  merciful ".  And  hereby 
God  showeth  his  wisdom  in  the  seasonable  dispensing  of 
osercy  then,  when  we  are  in  greatest  extremity ;  as  fire  is 
hottest  in  the  coldest  weather.  God  delights  to  be  seen  in 
the  mount,  at  the  grave,  to  have  his  way  in  the  sea,  and  his 
paths  in  the  deep  waters.  Mercies  are  never  so  sweet,  as 
when  they  are  seasonable ;  and  never  so  seasonable  as  in  the 
very  turning  and  critical  point,  when  misery  weighs  down, 
and  nothing  but  mercy  turns  the  scale. 

This  teacheth  us  how  to  fit  ourselves  for  the  mercy  of 
God,  namely,  to  find  ourselves  destitute  of  all  inward  or  out- 
ward comforts,  and  to  seek  for  it  only  there.  Beggars  do 
not  put  on  scarlet,  but  rags^  to  prevail  with  men  for  relief: 
as  Benhadad's  servants  put  on  ropes»  when  they  would  beg 
mercy  of  the  King  of  Israel.  In  a  shipwreck,  a  roan  will  not 
load  him  with  money,  chains,  treasure,  rich  apparel ;  but 
commit  himself  to  the  sea  naked,  and  esteem  it  mercy  enough 
to  have  *  tabulam  post  naufragium,'  one  poor  plank  to  carry 
him  to  the  shore.  It  is  not  exaltation  enough  unto  Joseph, 
except  he  be  taken  out  of  a  prison  unto  honour. 

Secondly,  We  should  not  be  broken  with  diffidence  or  dis- 
trust in  times  of  trouble ;  but  remember,  it  is  the  condition 

^  Deot.  xxxii.  36.        l  John  ivi.  9,  10.         m  ]«ai.  zl.  4,  5.  »  Rom.  v.  20. 

*  Mcndid  cum  elccmotyiiam  pctoat,  non  pretio&ai  vcstes  osiendunt,  scd  scminu- 
da  membra,  aut  alccra,  ti  habucrint ;  ut  ciuu%  ad  misrricordiam  videntis  animus 
iadifietaf :  Bern.  Scrm.  4.  dc  Advent. 

u  2 


292  SEVEN    SEUMONS*ON    THE  [SerHLlV. 

of  the  church  to  be  an  orphan.  It  is  the  way,  whereby 
Moses  became  to  be  the  son  of  Pharaoh's  daughter :  when 
his  own  parents  durst  not  own  him,  the  mercy  of  a  prince 
found  him  out  to  advance  him ;  and  when  he  was  nearest 
unto  perishing,  he  was  nearest  unto  honour.  In  the  civil 
law  P,  we  find  provision  made  for  such  as  were  cast  out,  and 
exposed  to  the  wide  world,  some  hospitals  to  entertain 
them,  some  liberties  to  comfort  and  compensate  their  trou- 
ble. And  alike  care  we  find  in  Christ:  the  Jews  had  no 
sooner  cast  out  the  man,  that  was  born  blind,  whose  pa- 
rents durst  not  be  seen  in  his  cause,  for  fear  of  the  like  usage, 
— but  the  mercy  of  Christ  presently  found  him,  and  bestow- 
ed comfort  upon  him^.  This  is  the  true  David  %  unta  whom 
all  helpless  persons,  that  are  in  distress,  in  debt,  in  bitter- 
ness of  sonl,  may  resort,  and  find  (entertainment  •. 

Lastly,  We  should  learn  to  behave  ourselves  as  pupils 
under  such  a  guardian,  to  be  sensible  of  our  infancy,  mino- 
rity *,  disability  to  order  or  direct  our  own  ways,  and  so  deny 
ourselves,  and  not  lean  on  our  own  wisdom  ;  to  be  sen- 
sible how  this  condition  exposeth  us  to  the  injuries  of  stran- 
gers,— for  "  because  we  are  called  out  of  the  world,  there- 
fore the  world  hateth  us" — and  so  to  be  vigilant  over  our 
ways,  and  not  trust  ourselves  alone  in  the  hands  of  tempta- 
tion, nor  wander  from  our  guardian,  but  always  to  yield  unto 
his  wisdom  and  guidance.  Lastly,  to  comfort  ourselves  in 
this.  That  while  we  are  in  our  minority,  we  are  under  the 
mercy  of  a  Father,  a  mercy  of  conservation  by  his  provi- 
dence, giving  us  all  good  things  richly  to  enjoy,  even  all 
things  necessary  unto  life  and  godliness : — a  mercy  of  pro- 
tection, defending  us  by  his  power  from  all  evil : — a  mercy 
of  education  and  instruction,  teaching  us  by  his  Word  and 
Spirit: — a  mercy  of  communion  many  ways,  familiarly  con- 
versing with  us,  and  manifesting  himself  unto  us: — a  mercy 
of  guidance  and  government,  by  the  laws  of  his  family  : — 

p  Leg.  19.  Cod.  de  Sacros.  Ecclesiis  ct  leg.  46.    Cod.  de  EpiscopisetCler.  Sect. 
1,  3. — Vid.  Tholos.  Syntag.  Juris.  1.  15.  c.  28.         ^  John  ix.  35.  '  David  ho- 

mines, in  Hngustia  constitutos  et  oppresses  apre  alieno,  in  suam  tutelam  sosci- 
piens,  typus  Christi  est,  publicanos  et  peccatores  recipicntis  :  GUus,  Philolog.  Sacr. 
lib*  2.  page  424. — Parentum  amor  magis  in  ea  quorum  miseretur,  inclinatur.  Sen, 
Epist.  6*1  Ruhkopf,  toI.  2.  p.  303.  •  1  Sam.  xzii.  2.  t  Tutela  vis  est 

et  potestas  in  capite  libera  ad  tuendum  eum,  qui,  propter  statem  suam,  sponte  te 
defendere  nequit  :  D.  deTutelis,  L«  1. 


Vnm.5,4.]    FOURTEEVTU    CHAPTEK    OF    MOSEA.  293 

a  mercy  of  discipline,  fitting  us,  by  fatherly  chastisements, 
for  those  further  honours  and  employments  he  will  advance 
us  unto.  And  when  our  minority  is  over,  and  we  once  are 
come  to  a  perfect  man  ;  we  shall  then  be  actually  admitted 
unto  that  inheritance  immortal,  invisible,  and  that  fadeth  not 
away,  which  the  same  mercy  at  first  purchased,  and  now 
prepareth  and  reserveth  for  us.     Now  it  followeth, 

Verse  IV.  "  /  will  heal  their  backsliding^  I  will  love  them 
frtdy:  for  mine  at^er  is  turned  awaif  from  him.*' 

Sect.  9.  In  the  former  words,  we  have  considered  both 
IsraeFs  petition  in  time  of  trouble,  and  the  promise  and  co* 
veoant,  which  thereupon  they  bind  themselves  in.  In  these 
and  the  consequent  words,  unto  the  end  of  the  eighth  verse, 
we  have  the  gracious  answer  of  God  to  both ;  promising 
in  his  free  love  both  to  grant  their  petition,  and,  by  his  free 
grace,  to  enable  them  unto  the  performance  of  the  covenant 
which  they  had  made. 

The  petition  consisted  of  two  parts:  1.  That  God  would 
take  away  all  iniquity.  2.  That  he  would  do  them  good,  or 
receive  them  graciously.  To  both  these,  God  giveth  them 
a  fill]  and  a  gracious  answer  :  1.  That  he  will  take  away  all 
iniquity,  by  healing  their  backsliding,  2.  That  he  would  do 
them  good,  and  heap  all  manner  of  blessings  upon  them, 
which  are  expressed  by  the  various  metaphors  of  fruitfulness, 
opposite  to  the  contrary  expressions  of  judgement,  in  the 
former  part  of  the  prophecy. 

'^  /  will  heal  their  backsliding,'*]  This  is  one  of  the  names 
by  which  God  is  pleased  to  make  himself  known  unto  his 
people,  '*  I  am  the  Lord  that  healeth  thee  ** ;"  and,  **  Return. 
O  backsliding  children,  and  I  will  heal  your  backslidings'.^* 
Now  God  healeth  sin  four  manner  of  ways : — 
First,  By  a  gracious  pardon,  burying,  covering,  not  im- 
puting them  unto  us.  So  it  seems  to  be  expounded,  Psalm 
ciii«  3 ;  and  that  which  is  called  healing  in  one  place,  is 
called  forgiveness  in  another,  if  we  compare  Matthew  xiii. 
15.  with  Mark  iv.  12. 

Secondly,  By  a  spiritual  and  effectual  reformation,  purg- 
ing the  conscience  from  dead  works,  making  it  strong  and 
able  to  serve  God  in  new  obedience  ;  for  that  which  health 


"  Exod.  XV.  26.         *  Jcr.  iii.  22. 


2&4  SEVEN    SERWONS   OK    THE  [SeiW.  IV, 

is  to  the  body^  holiness  is  to  the  soul.  Therefore  the*  Sun  of 
righteousness  is  said  to  ••*  arise  with  healing  in  his  wings  *:'' — 
whereby  we  are  to  understand  the  gracifons  influence  of  the 
Holy  Spirit,  conveying  the  virtue  of  the  blood  of  Christ  tinto 
the  conscience  ;  even  as  the  beams  of  the  sun  do  the  heat 
and  influence  thereof  unto  the  earth,  thereby  calling  out  the 
herbs  and  flowers,  and  healing  those  deformities  which  win- 
ter had  brought  upon  it. 

Thirdly,  By  removing  and  withdrawing  of  judgements, 
which  the  sins  of  a  people  had  brought,  like  wounds  or  sick- 
nesses, upon  tbem.  So  healing  is  opposite  to  smiting  and 
wounding  *. 

Fourthly,  By  comforting  against  the  anguish  and  distressy 
which  sin  is  apt  to  bring  upon  the  conscience.  For  as,  in 
physic,  there  are  purgatives  to  cleanse  away  corrupt  hu- 
tnours,  so  there  are  cordials  likewise,  to  strengthen  and  re- 
fresh weak  and  dejected  patients  :  and  this  is  one  of  Christ's 
principal  works,  ^*  To  bind  and  heal  the  broken  in  heart*  to 
restore  comforts  unto  mourners,  to  set  at  liberty  them  tbat 
are  bruised,  and  to  have  ntercy  upon  those  whose  bones  are 
vexed  ^"  I  am  not  willing  to  shut  any  of  these  out  df  the 
meaning  of  the  text. 

First,  Because  it  is  an  answer  to  that  prayer,  **  Take 
avmy  all  iniquity  ;^'  the  all  that  is  in  it,  the  guilt,  the  staiii^ 
the  power,  the  put)ishment,  the  anguish,  whatever  evil  it 
is  apt  to  bring  upon  the  conscience ;  let  it  not  do  us  anjr 
hurt  at  all. 

Secondly,  Because  God's  works  are  perfect :  where  he  for- 
gives sin,  he  removes  it ;  where  he  convinceth  of  rigbteons- 
ness,  unto  pardon  of  sin, — he  convinceth  also  of  judgement, 
unto  the  casting  out  of  the  Prince  of  this  world,  and  bring- 
eth  forth  that  judgement  unto  victory '. 

"  Their  backsliding,*'}  Their  prayer  was  against  "  all 
iniquity  ;^'  and  God,  in  his  answer  thereunto,  singleth  out 
one  kind  of  iniquity,  but  one  of  the  greatest  by  name  :  and 
that.  First,  To  teach  them  and  us,  when  we  pray  against  sin, 
not  to  content  ourselves  with  generalities,  but  to  bewail  our 
great  and  special  sins  by  name ;  those  especially  that  have 

*  Mai.  i?.  2.  •  Deut.  xxxii.  39.   Job  v.  18.  Hos.  vi.  1,  2.  Jer.  xxziit.  5,  6. 

»  Psalm  cxlvii.  3.  kai.  Ivii.  18,  19.  Luke  iv.  18.  Pialm  ri.  2, 3.  «  MaiUi. 

zii.  20, 


Vcr».  5,4.]    FOUBTEENTH  CHAPTER  OF  HOSEA.  296 

been    most  comprebeoaive,   and    the   seminaries   of   many 
olfaers. 

Secondly,  To  comfort  them  ;  for  if  God  pardon  by  name 
the  greatest  sin,  then  surely  none  of  the  rest  will  stand  in 
tbe  way  of  bis  mercy  :  if  he  pardon  the  talents^  we  need  not 
doubt  but  he  will  pardon  the  pence  too.  Paul  was  guilty 
of  many  other  sins;  but  when  he  will  magnify  the  grace  of 
Christ,  he  makes  mention  of  his  great  sins :  a  blasphemer, 
a  persecMitor,  injurious ;  and  comforts  himself  in  the  mercy 
which  he  bad  obtained  against  them ''. 

Thirdly,  To  intimate  the  great  guilt  of  apostasy  and  re- 
bellion against  God.  After  we  have  known  him%  and  tasted 
of  bis  mercy,  and  given  up  ourselves  unto  his  service,  and 
eome  out  of  Egypt  and  Sodom, — ^then  to  look  back  again, 
and  to  be  false  in  his  covenant ;  this  God  looks  on,  not  as 
a  single  sin*  but  as  a  compound  of  all  sins.  When  a  man 
tarns  from  God«  he  doth,  as  it  were,  resume  and. take  home 
mpon  his  conscience  all  the  sins  of  his  life  again. 

Fourthly,  To  proportion  his  answer  to  their  repentance. 
They  coofess  their  apostasy:  they  had  been  in  covenant 
with  God;  they  confess  he  was  their  "  first  husband  'i*^  and 
they  foraook  him,  and  sought  to  horses,  to  men,  to  idols, 
to  Tanity  and  lies :  this  is  the  sin  they  chiefly  bewail ;  and 
therefore  this  is  the  sin,  which  God  chiefly  singles  out  to 
pardon,  and  to  heal  them  of.  This  is  the  great  goodness  of 
God  towarda  those,  that  pray  in  sincerity,  that  he  fits  his 
meicy  ^  ad  cardinem  desiderii  <,"  answers  them  in  the  main 
of  tiusir  desires  ;  lets  it  be  unto  them,  even  as  they  will. 

Skct.  10.  ^ I  will  lave  them^/reelj/.*']  This  is  set  down  as  the 
fonntain  of  that  remission,  sanctification,  and  comfort,  which 
it  bare  promised.     It  comes  not  from  our  conversion  unto 

<  1  TUn.  i.  13.  •  Uc  aqua,  prius  calefacu,  dein  in  putcum  dcmisM,  fit  fri- 

pdiKtiiia:  CiUfLub.  in  Athensum,  1.  3.  c.  35. — Et  Plutarch.  Symposiac.  1. 6.q.  4. 
'  Hot.  ii.  7.  S  /4ug.  Confcfl.  lib.  5.  cap.  8.  ^  Si  vera  fit  gratia,  id  est,  gratuita, 
nftfl  invenit  in  bomlne,  cui  mcrito  dcbeatur,  &c.  Avg.  lib.  de  patient,  c.  20.— 
VM.  eoot.  Julimn.  lib.  6.  cap.  19.^1>t  peccato  orig.  cap.  24.— de  grat  et  lib.  ar- 
hicnp.  S/— Qe  nator.  et  gnit.  cap.  4. — De  correpL  et  gr.  c.  10. — Epist.  105  et 
106,  et  alibi  passim. — ^Tenier^  in  Uli  negotio»  vcl  prius  aliqoid  tribuis  tibi,  vel 
plna  et  magis  ;  amat,  et  ante  :  Bernard,  Serm.  69.  in  Can. — Ex  se  sumit  materi- 
aa,  ct  velut  quoddam  seminarium  miserandi :  miserendi  causam  et  origioem 
flUBit  ez  pfopiio ;  judicandi  vel  alcitcsndi  magis  ex  oostro.  Idem.  Serm.  5.  in 
natali  Donu 


296  SEVEN    SERMONS   ON    THE  [Senn.  IV. 

Uody  but  from  God's  free  love  and  grace  unto  us.  And  this 
is  added.  First,  To  humble  them,  that  they  should  not  as- 
cribe any  thing  to  themselves,  their  repentance,  their  prayers, 
their  covenants  and  promises,  as  if  these  had  been  the  means 
to  procure  mercy  for  them;  or  as  if  there  were  any  objective 
grounds  of  loveliness  in  them,  to  stir  up  the  love  of  God 
towards  them.  It  is  not  for  their  sake  that  he  doth  it,  bnt 
for  his  own :  "  The  Lord  sets  his  love  upon  them,  because 
he  loved  them  V  "  Not  for  your  sakes  do  I  this,"  saith  the 
Lord  God,  "  be  it  known  unto  you*' :"  "  He  will  have  mercy, 
because  he  will  have  mercy  ^/^ 

Secondly,  To  support  them,  above  the  guilt  of  their 
greatest  sins.  Men  think  nothing  more  easy,  while  they  live 
in  sin,  and  are  not  affected  with  the  weight  and  heinousness 
of  it,  than  to  believe  mercy  and  pardon.  But  when  the 
soul,  in  conversion  unto  God,  feels  the  heavy  burden  of 
some  great  sins, — when  it  considers  its  rebellion,  and  apos* 
tasy,  and  backsliding  from  God, — it  will  then  be  very  apt  to 
think,  God  will  not  forgive  nor  heal  so  great  wickedness  as 
this.  There  is  a  natural  Novatianism  in  the  timorous  con- 
science of  convinced  sinners,  to  doubt  and  question  pardon 
for  sins  of  apostasy  and  falling,  after  repentance.  Therefore, 
in  this  case,  God  takes  a  penitent  off  from  the  consideration 
of  himself  by  his  own  thoughts,  unto  the  height  and  ex- 
cellency of  his  thoughts,  who  knows  how  to  pardon  abun* 
dautly  "*.  Nothing  is  too  hard  for  love ;  especially  free  love, 
that  hath  no  foundation  or  inducement  from  without  itself. 

And  because  we  read  it  before,  Hos.  viii.  5,  that  *'  God's 
anger  was  kindled  against  them;"  therefore  he  here  adds, 
that  this  also  should  be  ''turned  away^  from  them.  Anger* 
will  consist  with  love.  We  find  God  angry  with  Moses,  and 
Aaron,  and  Miriam,  ai^d  Asa ;  and  he  doth  sometimes  ''  visit 
with  rods  and  scourges,  where  he  doth  not  utterly  take  away 
his  loving  kindness  from  a  people  °."  A  man  may  be  angrj 
with  his  wife,  or  child,  or  friend,  whom  yet  he  dearly  loveth. 
And  God  is  said  to  be  thus  angry  with  his  people,  when  the 
effects  of  displeasure  are  discovered  towards  them.     Now 


<  Deuc.  vii.  7,  8.  k  Ezek.  xxxvi.  22,  23.  i  Rom.  ix.  15.         «  Ini. 

Iv.  7,  8,  9.  Jer.  xxix.  U.  Ezek.  xxxvii.  3.  ^  Arist,  Rbet  I.  2,  c  8. 

t  Psalm  Ixxxix.  32,  33. 


Ven.3,i.]    FOURTEENTH  CHAPTER  OF  H08EA.  297 

upon  their  repentance  and  conversion,  God  promiseth  not 
only  to  love  them  freely,  but  to  clear  up  his  countenance  to- 
wards them;  to  make  them,  by  the  removal  of  judgements. 
Id  see  and  know  the  fruits  of  his  free  love  and  bounty  unto 
them.  When  David  called  Absalom  home  from  banishment, 
this  was  an  effect  of  love ;  but  when  he  said,  "  Let  him  not 
tee  my  face,"  this  was  the  continuation  of  anger :  but  at  last, 
when  he  admitted  him  into  his  presence,  and  kissed  him, 
liere  that  anger  was  turned  away  from  him  too  p. 

Sect.  11.  These  words  then  contain  God's  merciful  answer 
to  the  6rst  part  of  Israers  prayer,  for  the  "  taking  away  of  all 
iniqaity,*  which  had  been  the  fountain  of  those  sad  judge- 
meats,  under  which  they  languished  and  pined  away :  where- 
in there  are  two  parts.  1.  The  ground  of  God's  love.  2.  A 
doable  fruit  of  that  love.  1.  In  '  healing  their  backsliding/ 
in  '  removing  his  anger*  and  heavy  judgements  from  them. 
We  will  briefly  handle  them  in  the  order  of  the  text 

"  I  will  heal  their  backsliding.* ''\  When  God's  people  do 
return  unto  him,  and  pray  against  sin, — then  God,  out  of  his 
free  love,  doth  heal  them  of  it.  First,  he  teacheth  them  what 
to  ask;  and  then  he  tells  them  what  he  will  give.  Thus  we 
find  'conversion'  and  '  healing'  joined  together *>.  "They 
aball  return  even  to  the  Lord,  and  he  shall  be  entreated  of 
them,  and  shall  heal  them^:"  '^Return,  backsliding  chil- 
dren ;  I  will  heal  your  backslidings  *."  Men ',  if  they  be 
injured  and  provoked  by  those  whom  they  have  in  their 
power  to  undo,  though  they  return  and  cry  '  peccavi/  and 
are  ready  to  ask  forgiveness, — yet  many  times,  out  of  pride 
and  revenge,  will  take  their  time  and  opportunity  to  repay 
the  wrong.  But  God  doth  not  so  ;  his  pardons,  as  all  his 
other  gifts,  are  without  his  exprobration :  as  soon  as  ever  his 
servants  come  back  unto  him  with  tears  and  confession,  he 
looks  not  upon  them  with  scorn,  but  with  joy :  his  mercy 
■nkes  more  haste  to  embrace  them,  than  their  repentance  to 

9 2  Sua.  liw.  21,  24^33.  s  Psalm  vi.  10.  Miai.xii.22.  •Jcr.iii.23. 
*£frif  7«(p  r«  x^^'"^  '^^  aJrfifMp  «iraWi|^  *kwd  yi  icai  fur^ur^tw  Jix^ 
»ifrWfifpmr9\ia^,*E)^0r^9weaflo!ffi.  Horn.  II.  i.  81. — Oua  in  pnescns  Ti- 
beriitt  civiliter  habuit,  sed  in  animo  revolvcnte  iras,  etiamsi  impetuf  ofieiuionifl 
Uogoerat,  memoria  Talebac  Tac,  Annal.  1.  4.  Non  enim  Tiberium,  quamvis 
triennio  pott  caedem  Sqani,  quae  c«terot  mollire  lolent,  tcmput,  praoes,  lacb 
niiisalMnt,  qain  incerta  et  abolica  pro  gnvisaimis  et  rccentibus  puniret.  Anaal. 

1.  6.-.Vid.i#mlo/.  Ethic.  1.  4.  c.  11. 


298  SEVEN    SERMONS    ON    THE  [Serm.  IV 

return  unto  him  ".    Then  out  comes  the  wine,  the  oil,  the 
balm,  the  cordials ;  then  the  wounds  of  a  Saviour  do,  as  it 
were,  bleed  afresh,  to  drop  in  mercy  into  the  sores  of  such  a 
penitent.     O  though  he  be  '  not  a  dutiful,  a  pleasant  child,' 
yet  he  is  a  '  child  :"*  "  though  I  spake  against  him,  yet  I  re- 
member him  still,  my  bowels  are  troubled  for  him  ;  I  will 
surely  have   mercy  upon  him'/'    The  Lord  greatly  com- 
plains of  the  inclination  of  his  people  to  backsliding,  and 
yet' he  cannot  find  in  his  heart  to  destroy  them,  but  ex- 
presseth  a  kind  of  conflict  ^  between  justice  and  mercy  ;  and 
at  last  resolves,  " '  I  am  God,  and  not  mdn ;'  I  can  as  well 
heal  their  backsliding  by  my  love,  as  revenge  it  by  my  jus- 
tice ;  therefore  '  I  will  not  execute  the  fierceness  of  mine 
dnger,  but  I  will  cause  them  to  walk  after  the  Lord '.' "   Yea, 
so  merciful  he  is,  that,  even  upon  a  hypocritical  conver- 
sion, when  his  people  did  but  flatter  and  lie  unto  him,  and 
their  heart  was  not  right  towards  him,  nor  they  steadfast  in 
his  covenant, >-yet  the  textsaith,  he,  ''being  full  of  compas- 
sion, forgave  their  iniquity,"  (not  as  to  the  justification  of 
their  persons,  for  that  is  never  without  faith  unfeigned,  but 
so  far  as  to  the  mitigation  of  their  punishment,  that '  he  de- 
stroyed   them    not,   nor  stirred   up   all   his   wrath   against 
them^f) — for  so  that  place  is  to  be  expounded,  as  appeareth 
by  the  like  parallel  place,  Ezek.  xxiii.  17:  *' Nevertheless 
mine  eye  spared  them  from  destroying  them  ;  neither  did  I 
make  an  end  of  them  in  the  wilderness." 

Now  the  ffietaphorical  word,  both  here,  and  so  often  else- 
where used  iH  this  argument,  leadeth  us  to  look  upon  sin- 
ners as  patients,  and  upon  God  as  a  physician.  By  which 
two  considerations  we  shall  find  the  exceeding  mercy  of 
God  in  the  pardon  and  purging  away  of  sin,  set  forth 
unto  us. 

Sect.  12.  '  Healing '  then  is  a  relative  word ;  and  leads 
us  first  to  the  consideration  of  a  patient,  who  is  to  be 
healed  ;  and  that  is  here  a  grievous  sinner  fallen  into  a  re- 
lapse. Healing  is  of  two  sorts :  the  healing  of  a  sickness 
by  a  physician ;    the  healing  of  a  wound  by  a  surgeon : 

*  Luke  zv.  20.  *  Jer.  zxxii.  20.  7  GraTis  quadam  inter  virtutes  vidctur 
om  ooQtentio  :  ttqaidem  verioi  et  justida  mifcrum  affligebant ;  pax  et  mitefi- 
eordUi  judicabtnt  magia  esse  paroendum,  &c.  vid.  Bern,  Scr.  1 .  in  An.  a  Hof. 

xi.  7, 10.        a  Psalm  Ixxviii.  34,  39. 


Verfc5,  4.]    FOUETEENTH  CHAPTER  OF   II08EA.  299 

and  sin  is  both  a  sickness  and  a  wound.  **  The  whole  head 
is  sick,  the  whole  heart  faint :  from  the  sole  of  the  foot,  eren 
unto  the  head,  there  is  no  soundness  in  it,  but  wounds,  and 
Imiitesy  and  putrefying  sores  <":*" — a  sickness  that  wants 
healing,  a  wound  that  wants  binding^;— a  sick  sinner  that 
wants  a  physician  to  call  to  repentance  * ; — a  wounded  sin- 
oer  that  wants  a  Samaritan  (so  the  Jews  called  Christ' )  to 
bind  up  and  pour  in  wine  and  oil '. 

Diseases  are  of  several  sorts  ;  but  those  of  all  other  most 
dangerous,  that  are  in  the  rital  parts ;  as  all  the  diseases  of 
sin  are,  and  from  thence  spread  themseWes  over  the  whole 
man.  ignorance,  pride,  carnal  principles,  corrupt  judgement, 
— diseases  of  the  head: — hardness,  stubbornness,  atheism, 
rebellion, — diseases  of  the  heart : — lust,  a  dart  in  the  liver  : 
*-comipt  communication,  the  effect  of  putrefied  lungs: — 
gluttony  and  drunkenness,  the  swellings  and  dropsies  of  the 
belly  : — despair  and  horror,  the  grief  of  the  bowels  : — apos- 
tasy, a  recidivation  or  relapse  into  all :— an  ear  that  cannot 
hear  God  speak  ^  : — an  eye  quite  daubed  up,  that  cannot  see 
him  strike ' : — a  palate  out  of  taste,  that  cannot  savour  nor 
relish  heavenly  things^: — lips  poisoned ^^ :— a  tongue  set  on 
fire  ^ : — flesh  consumed,  bones  sticking  out,  sore  vexed  and 
broken  to  pieces  "*.  Some  diseases  are  dull,  others  acute  ; 
some  stupifying,  others  tormenting : — sin  is  all ;  a  stupify- 
iog  palsy,  that  takes  away  feeling  ° ;  a  plague  in  the  heart, 
which  sets  all  on  fire  *. 

Let  us  consider,  a  little,  the  proper  passions  atfd  effects  of 
most  diseases,  and  see  how  they  suit  to  sin. 

First,  Pain  and  distemper.  This,  first  or  last,  is  in  all  sin ; 
for  it  begets  in  wicked  and  impenitent  men  the  pain  of 
guilt  >*;  horror,  trembling  of  heart,  anguish  of  conscience, 

•  Ini.  i.  3,  6.        ^  Ezek.  xxxiv.  4.        •  Matth.  ix.  12, 13.        '  John  viii.  4S. 
I  Loke  z.  34.  h  Jer.  vi.  10.  <  Jer.  Ixiv.  18.  Itai.  xxvi.  11.  J  Rom. 

WW.  5.  ^  Rom.  iii.  13.  ^  James  iii.  6.  »  Job  xxxiii.  21.  Psalm  vi.  2. 

li.  B.         B  Ephcs.  IT.  19.  •  1  Kings  Yiii.  38.  Hos.  vii.  4.  P  IVccatum 

qaod  Innltum  videtur,  habet  pediiscquam  pcenam  f  uam,  si  nemo  de  admUsi  niai 
amifitodine  doleac;  Au^,  dfi  Continent,  c.  6.-^Memorta  Testis,  Rado  Index, 
TdDor  Caraifex :  Btm,  Ser.  de  villico  iniq. — Omne  malum  ant  timore  aut  pudorc 
ouarm  snSudic.  TtrU  Apol.  c.  1. — Pterturbatio  aoimi,  respicientis  pcocata  sua;  r*- 
tpecCkme  perbonrescentis  (  horrore  enibescentis  i  erabesctntia  corrigentii.  Au%, 
in  P^  30.  Con.  1.— Morbus  est  ipurrla  t§  ih'Mif  9tdB%^tt,  i^*  (t  ^WpyiMV  A^yspur 
BMmrm^Qif  Go/m.— Habitus  corporis  conua  naturam,  usum  ejus  ad  id  fecit 


300  SEVEN    SERMONS    ON    THE  [Serm.  IV. 

fear  of  wrath,  expectation  of  judgement  and  fiery  indigna- 
tion, as  in  Cain,  Pharaoh,  Ahab,  Felix^  and  divers  others  *». 
And  in  penitent  men  it  begets  the  pain  of  shame  and  sorrow, 
and  inquietude  of  spirit,  a  wound  in  the  spirit,  a  prick  in  the 
very  hearts  *  Penitency  *  and  *  pain  *  are  words  of  one  deri- 
vation, and  are  very  near  of  kin  unto  one  another : — never 
was  any  wound  cured  without  pain ;  never  any  sin  healed 
without  sorrow. 

Secondly,  Weakness  and  indisposedness  to  the  actions  of 
life.  Sin  is  like  an  unruly  spleen,  or  a  greedy  wen  in  the 
body,  that  sucks  all  nourishment,  and  converts  all  supplies 
into  its  own  growth,  and  so  exhausts  the  strength  and  vi- 
gour of  the  soul,  making  it  unfit  and  unable  to  do  any  good. 
Whenever  it  sets  about  any  duty,  till  sin  be  cured,  it  goes 
about  it  like  an  arm  out  of  joint*;  which,  when  you  would 
move  it  one  way,  doth  fall  back  another.  It  faints,  and 
fiags,  and  is  not  able  to  put  forth  any  skill,  or  any  delight 
unto  any  good  duty.  Naturally  men  are  reprobate,  or  void 
of  judgement  unto  any  good  work  K  Godliness  is  a  mys- 
tery, a  spiritual  skill  and  trade  ;  there  is  learning,  and  use» 
and  experience,  and  much  exercise  required  to  be  handsome 
and  dexterous  about  it ".  To  be  sinners,  and  to  be  without 
strength,  in  the  apostle's  phrase,  is  all  one''.  And  look  how 
much  flesh  there  is  in  any  man,  so  much  disability  is  there 
to  perform  any  thing  that  is  good  \  Therefore  the  hands  of 
sinners  are  said  to  hang  down,  and  their  knees  to  be  feeble, 
and  their  feet  to  be  lame,  that  cannot  make  straight  paths 
till  they  be  healed*.  If  they,  at  any  time,  upon  natural  dic- 
tates, or  some  sudden  strong  conviction,  or  pang  of  fear,  or 
stirrings  of  conscience,  do  offer  at  any  good  work,  to  pray» 
to  repent,  to  believe,  to  obey,  they  bungle  at  it,  and  are  out 
of  their  element :  they  are  wise  to  do  evil,  but  to  do  good 
they  have  no  knowledge.     They  presently  grow  weary  of 

fleterioretn,  cujus  causA  nature  nobis  ejus  corporis  sanitatem  dedit.  Leg.  1.  Sect.  1, 
D.  de  i£dilitio  Edict.  q  Gen.  iv.  13, 14.   Ezod.  ix.  27,  28.    1  Kings  zzi.  27. 

Acts  xxiv.  25.  Isai.  xxxiii.  14.  Heb.  ii.  15.  Rom.  riii.  15.  Heb.  x.  27. 
rRom.  vi.  21.  £zek.  xvi.  61.  2  Cor.  vii.  10.  Proy.  xyiii.  14.  Acts  ii.  37. 
*  Ka$4ir9p  rd  trapaXcXvfUKa  rou  trd/un-os  yuipia  §U  rd  8€(<d  upoaifiowfiiwwm 
«ciir^ai,  rodvairrlov  fls  rd  dpurrtpd  trapo^prreu.  ^rist,  Elh.  1.  i.  cult.  « Tit. 
ii.  16.  «  I  Tim.  iii.  16.  Phil.  iv.  11.  Hcb.iv.  13,  14.  »  Rom.  v.  6,  t. 

J  Rom.  vii.  18.  «  Heb.  xii.  12,  13. 


Vert,  d,  4.]    FOURTEENTH  CIIArTEK  OF  liOSEA.  301 

any  essays  and  oflTers  at  well-doing*  and  cannot  hold  out  or 
perseyere  in  them. 

Thirdly,  Decay  and  consumption.  Sin  wastes  *  and  wears 
oot  the  vigour  of  soul  and  body ;  feeds  upon  all  our  time 
and  strength,  and  exhausts  it  in  the  services  of  lust.  Sick- 
ness is  a  chargeable  thing ;  a  consumption  at  once  to  the 
povoD  and  to  the  estate.  The  poor  woman  in  the  gospel, 
which  had  an  issue  of  blood,  "  spent  all  that  she  had,  on 
^ysicians,  and  was  never  the  better^:" — so  poor  sinners 
enpty  all  the  powers  of  soul,  of  body,  of  time,  of  estate, 
every  thing  within  their  reach,  upon  their  lusts;  and  are  as 
VDsatisfied'  at  last  as  at  the  first**.  Like  a  silk-worm, 
which  works  out  his  own  bowels  into  such  a  mass,  wherein 
himself  is  buried ;  it  weareth  them  out,  and  sucketh  away 
the  radical  strength  in  the  service  of  it ;  and  yet  never  giveth 
them  over,  but,  as  Pharaoh's  task-masters  exacted  the  brick 
when  ihey  had  taken  away  the  straw,  so  lust  doth  consume 
aad  weaken  natural  strength,  in  the  obedience  of  it ;  and 
yet  when  nature  is  exhausted,  the  strength  of  lust  is  as  great, 
and  the  commands  as  tyrannous  as  ever  before  '•  We  are  to 
distinguish  between  the  vital  force  of  the  faculties,  and  the 
activity  of  lust  which  sets  them  on  work  :  that  decays  and 
hastens  to  death,  but  sin  retains  its  strength  and  vigour 
still:  nothing  kills  that  but  the  blood  of  Christ,  and  the 
decay  of  nature  ariseth  out  of  the  strength  of  sin.  The  more 
any  man,  in  any  lust  whatsoever,  makes  himself  a  servant  of 
sin,  and  the  more  busy  and  active  he  is  in  that  service,— the 
iBore  will  it  eat  into  him,  and  consume  him :  as  the  hotter 
the  fever  is,  the  sooner  is  the  body  wasted  and  dried  up 
by  it. 

Foarthly,  Deformity.  Sickness  withereth  the  beauty  of 
the  body,  maketh  it,  of  a  glorious,  a  ghastly  and  loathsome 
spectacle.  Come  to  the  comeliest  person  living,  after  a  long 
ttid  pining  sickness,  and  you  shall  not  6nd  the  man  in  his 
own  shape:  a  wan  countenance,  a  shrivelled  flesh,  a  lean 
visage,  a  hollow  and  standing  eye,  a  trembling  hand,  a  stam- 

^TibificK  mendi  penurbationes.  Cic.  4.  Tusc.  36.  ^  Luke  viii.  43.  «'A«Ai|r- 
vtt  i^m  4>^«f  ^pi^if.  ArisL  Eth.  1.  3.  c.  uU.  Tloyripla  rmv  dySptivmf  (hrXrior^p 
w  liiyti  4  ^^  hnBvfdas  ^<^t,  Polit.  I.  2.  Naturalii  desideria  finitm  sunr ; 
tsiiba  opinkme  natcentta,  ubi  desinant,  non  habent,  Sec*  Sen,  p.  16.  Ex  libiditic 
0*^  nne  tcnniao  sunt.  Ep.  39.        <^  Ecclct.  i.  8.        «  Ini.  U\\.  10.  Jer.  ii.  35. 


302  SEVEN    SEKMONS    ON    THE  [germ.    IV. 

mering  tongue,  a  bowed  back,  a  feeble  knee,  a  swelled  belly; 
nothing  left  but  the  stakes  of  the  heds^e,  aud  a  few  sinews  to 
hold  them  together.  Behold  here  the  picture  of  a  sinner, 
swelled  ^  with  pride*,  pined  with  envy,  bowed**  with  eartbli- 
ness,  wasted  and  eaten  up  with  lust,  made  as  stinking  and 
unsavoury  as  a  dead  carcase  K  When  thou  seest  an  unmer- 
ciful man,  that  hath  no  compassion  left  in  him, — think  thou 
sawest  Judas  or  king  Jehoram,  whose  sore  disease  made  his 
bowels  fall  out  ^.  When  thou  seest  a  worldly  man,  whose 
heart  is  glued  to  earthly  things, — think  upon  the  poor  wo- 
man, who  was  bowed  together,  and  could  not  lift  up.  her- 
self ^  When  thou  seest  a  hypocrite  walking  crooked  and 
unevenly  in  the  ways  of  God,  think  upon  Mephibosheth  or 
Asa,  lame,  halting,  diseased  in  their  feet.  When  thou  seest 
a  proud  ambitious  man,  think  upon  Herod,  eaten  up  with 
vermin.  O !  if  the  diseases  of  the  soul  could  come  forth 
and  show  themselves  in  the  body,  and  work  such  deformity 
there  (where  it  would  not  do  the  thousandth  part  so  much 
hurt)  as  they  do  within  ; — if  a  man  could,  in  the  glass  of  the 
Word,  see  the  ugliness  of  the  one,  as  plainly  as,  in  a  material 
glass,  the  foulness  of  the  other ;  how  would  this  make  him 
cry  out,  ''  My  head,  my  head  ;  my  bowels,  my  bowels ;  my 
leanness,  my  leanness;  unclean,  unclean!"^  No  man  thinks 
any  shape  ugly  enough  to  represent  a  devil  by :  yet  take 
him  in  his  naturals,  and  he  was  a  most  glorious  creature;  it 
is  sin  that  turns  him  into  a  serpent  or  dragon.  There  is 
something  of  the  monster  in  every  sin  ;  the  belly  or  the  feet, 
set  in  the  place  of  the  head  or  heart ;  sensual  and  worldly 
lusts,  set  up  above  reason,— and  corrupt  reason,  above 
grace. 

Sect.  13.  Now  because  the  sickness,  here  spoken  of^  is  a 
felling  sickness,  and  that  the  worst  kind  of  fall,  not  forward 
in  our  way  or  race,  as  every  good  man  sometimes  falls, 
where  a  man  hath  the  help  of  his  knees  and  hands  to  break 
the  blow,  to  prevent  or  lessen  the  hurt,  and  to  make  him  lo 

'  Inflatus  et  tumcns  animus  in  vitio  est.     Sapientis  animus  nunquam  cur- 
gescit,  nunquam  tumet.    Cic.  Tusc.  Quaest.  1.  3.  f  Invidos  aliArias  rebut 

macreacit  opimis.  Hor,  Ep.  t.  2.  57.  ^  O  curvse  in  terras  aniinae  ei  coelestraoi 
inanes.  Pert.  Ut  corpora  yerbenbus,  ita  ssevitia,  libidine,  malis  conaultis  animat 
dilaoeimtar.  TacU.  Annal.  1. 6.  i  Psalm  xiv.  3.  Ezck.  xvi.  4.  k  2  Chum. 

ixi.  19.         iLukcxiii.  11. 


Vers,  a,  4.]    FOURTEENTH  ClIAPTKUOF  HOSEA.  303 

rise  again;  but  old  Eli'a  falls,  a  '  falling  backward/  where  a 
man  can  put  forth  no  part  to  sare  the  whole,  and  so  doth 
more  dangerously  break  and  bruise  himself  thereby  ; — there- 
fore as  it  is  a  sickness  which  requires  curing,  so  it  is  a  wound 
which  requires  healing  and  binding.  The  ancients  compare 
it  to  foiling  into  a  pit  full  of  dirt  and  stones'",  where  a  man 
doth  not  only  defile,  but  miserably  break  and  bruise  himself. 
There  is  'contritio,  solutio  continui,  suppuratio,  sanies/  &c. 
all  the  evils  of  a  dangerous  and  mortal  wound. 

Add  to  all  this,  that,  in  this  diseased  and  wounded  condi* 
lion,  1st.  A  man  hath  no  power  to  heal  or  to  help  himself, 
bot  in  that  respect  he  must  cry  out  with  them  in  the  pro> 
phety  **  My  wound  is  incurable,  and  refuseth  to  be  healed  "." 
2d.  He  hath  no  desire,  no  will,  no  thought  to  enquire  or 
•end  afler  a  physician,  who  may  heal  him  ;  but  is  well  con- 
tented rather  to  continue  as  he  is,  than  to  be  put  to  the  pain 
and  trouble  of  a  cure,  and  pleaseth  himself  in  the  goodness 
of  his  condition  ^ 

3rd.  He  is  in  the  hands  of  his  cruel  enemy,  who  takes  no 
pity  on  him  ;  but  by  Battery  and  tyranny,  and  new  tempta- 
tions, continually  cherisheth  the  disease  ^ 

4th.  Wlien  the  true  Physician  comes,  he  shuts  the  door 
against  him,  refuses  his  counsel,  rejecteth  his  receipts, 
quarrels  with  his  medicines  ;  they  are  too  bitter,  or  too 
strong  and  purging,  or  too  sharp  and  searching ;  he  will  not 
be  healed  at  all,  except  it  may  be  his  own  way  ^. — Thus  we 
have  taken  a  view  of  the  patient,  sick,  weak,  pained,  con- 
sumed, deformed,  wounded,  and  sore  bruised ;  without  power 
or  help  at  home,  without  friends  abroad :  without  sense  of 
danger,  no  desire  of  change ;  patient  of  his  disease,  impa- 
tient of  his  cure  ;  but  one  means  in  the  world  to  help  him, 
and  he  unable  to  procure  it ;  and,  being  offered  to  him,  un- 
willing to  entertain  it:  who  can  expect  after  all  this,  but  to 

■  Cccidimui  super  aoerTum  Upidum  et  in  luto  :  iinde  non  lolDni  inqainiti, 
■d  gnriter  vulnenui  et  quatuti  tumus  :  Bern,  Ser.  1.  in  Coena  Dom. — Cecidi* 
ams  in  carcerem,  luto  pariter  et  Upidibus  plenum,  captivi,  inquinati,  cunquanatL 
Hem  Ser.  2.  in  Octav.  Paschse. — Ubens  aegrotat,  qui  medico  nen  credit,  nee 
■orbnm  dedinat :  Arisi,  Ech.  1.  3. — O  fortes,  quibus  medicis  opus  non  est  1  for- 
titodotMa  non  sanitatis  est,  sed  insanise  ;  nam  et  phreneticis  nihil  fortius  ;  scd 
<|nnto  mqores  vires,  tanto  mors  vicinior.  Aug,  in  Psal.  58.  BJer.  zt.  18. 
•Uv.  UL  17.  Matth.  ix.  26.  P  2  Tim.  ii.  12.  S  Prov.  i.  24,  25.  2  Chfon. 

Uavi.  16.  Esck.  zziv.  16.  Matth.  xxiii.  37.  Jer.  aiii.  11. 


304  SEVEN    SERMONS    ON    THE  [Serm.  IV. 

hear  the  kuell  ring,  and  to  see  the  grave  opened  for  such  a 
sick  person  as  this  ? 

Sect,  14.  Now  let  us  take  a  view  of  the  physician. 
Surely  an  ordinary  one  would  be  so  far  from  visiting  such  a 
patient,  that,  in  so  desperate  a  condition  as  this,  he  would 
quite  forsake  him  ;  as  their  use  is  to  leave  their  patients, 
when  they  lie  a  dying.  Here  then  observe  the  singular 
goodness  of  this  Physician : — 

First,  Though  other  physicians  judge  of  the  disease  when 
it  is  brought  unto  them;  yet  the  patient  first  feels  it,  and 
complains  of  it  himself:  but  this  Physician  glveth  the 
patient  the  very  feeling  of  his  disease,  and  is  fain  to  take 
notice  of  that  as  well  as  to  minister  the  cure.  "  He  went  on 
frowardly  in  the  way  of  his  heart/'  saith  the  Lord,  and 
pleased  himself  in  his  own  ill  condition  ;  "  I  have  seen  his 
way,  and  will  heal  him  ^" 

Secondly,  Other  patients  send  for  the  physician,  and  use 
many  entreaties  to  be  visited  and  undertaken  by  him :  here 
the  Physician  comes  unsent  for,  and  entreats  the  sick  person 
to  be  healed.  The  world  is  undone  by  falling  off  from  God, 
and  yet  God  is  the  first  that  begins  reconciliation ;  and  the 
stick  of  it  is  in  the  world,  and  not  in  him :  and  therefore 
there  is  a  great  emphasis  in  the  apostle's  expression,  **  God 
was  in  Christ,  reconciling  the  world  to  himself,"  not  himself 
unto  the  world.  "He  entreats  us  to  be  reconciled  *.'^  "  He 
is  found  of  them  that  sought  him  not  * ;"  and  his  ofiice  is  not 
only  '  to  save/  but '  to  seek  that  which  was  lost."" 

Thirdly,  Other  physicians  are  well  used,  and  entertained 
with  respect  and  honour :  but  our  patient  here  neglects  and 
misuseth  his  Physician,  falls  from  him,  betakes  himself  unto 
mountebanks  and  physicians  of  no  value  :  yei  he  insists  on 
his  mercy,  and  comes  when  he  is  forsaken,  when  he  is  re- 
pelled :  *^  I  have  spread  out  my  hands,  all  the  day,  unto  a 
rebellious  people  "." 

Fourthly^  Other  physicians  have  usually  ample  and  ho- 
nourable rewards  *  for  the  attendance  thev  ^ive :  but  this 
Physician  comes  out  of  love,  heals  freely;  nay,  is  bountiful 
to  his  patient ;  doth  not  only  heal  him,  but  bestows  gifts 

r  Isat.  Wii.  17,  18.  •2  Cor  v.  19,  20.  t  Isai.  Uv.  1.        a  Isai.  Ixv.  f. 

■  Medicos  civitiCe  dooivic  Julius  Caesar.  Suet,  in  Jul.  c  4. 


Yert.3,i.j     FOURTEENTH  CHAPTEU  OF  H08EA.  305 

apon   him ;  gives  the  visit,   gives   the    physic ;  sends  the 
ministers  and  servants,  who  watch  and  keep  the  patient  ^. 

Lastly,  Other  physicians  prescribe  a  '*  bitter  potion  for 
ihe  sick  person  to  take ;  this  Physician  drinketh  of  the 
bitterest  himself  :^-others  prescribe  the  sore  to  be  lanced  ; 
this  Physician  is  wounded  and  smitten  himself: — others 
order  the  patient  to  bleed ;  here  the  Physician  bleeds  him- 
self;— yea,  he  is  not  only  the  physician,  but  the  physic ; 
and  gives  himself,  his  own  Hesh,  his  own  blood,  for  a  pur- 
gative, a  cordial,  a  plaister  to  the  soul  of  his  patient ;  dies 
kimself,  that  his  patient  may  live,  and  '*  by  his  stripes  we  are 
healed '.'' 

Sect.  15.  We  should,  from  all  this,  learn,  First.To  admire 
the  unsearchable  riches  of  the  mercy  of  our  God,  who  is 
pleased  in  our  misery  to  prevent  us  with  goodness,  and 
when  we  neither  felt  our  disease,  nor  desired  a  remedy,  is 
pleased  to  convince  us  of  our  sins,  "  Thou  hast  fallen  by 
thine  iniquity  : " — To  invite  us  to  repentance  ;  "  O  Israel, 
return  unto  the  Lord  thy  God:" — To  put  words  into  our 
mouth,  and  to  draw  our  petition  for  us ;  "  Take  with  you 
words,  and  say  unto  him.  Take  away  all  iniquity,^  8ic. — ^To 
famish  as  with  arguments ;  "  We  are  fatherless,  thoa  art  mer- 
ciful :" — To  encourage  us  with  promises ;  "  I  will  heal,  I  will 
love  :^ — ^To  give  us  his  ministers  to  proclaim,  and  his  Spirit  to 
apply  these  mercies  unto  us.  If  he  did  not  convince  us,  that 
iniquity  would  be  a  downfal  and  a  ruin  unto  us  ^:  we  should 
bold  it  fast,  and  be  pleased  with  our  disease ;  like  a  mad- 
man that  quarrels  with  his  cure,  and  had  rather  continue  mad 
than  be  healed  ^ 

If  being  convinced,  he  did  not  invite  us  to  repentance,  we 
should  run  away  from  him,  as  Adam  did.  No  man  loves  to 
be  in  the  company  of  an  enemy  ;  much  less,  when  that 
enemy  is  a  judge.  They  "  have  turned  their  back  unto  me, 
and  not  their  face  "*."  Adam  will  hide  himself'  from  the  pre- 
tence of  the  Lord  * ;"  and  Cain  will  go  out '  from  the  pre- 
tence of   the   Lord  ^'      Guilt  cannot  look  upon  majesty; 

f  Vii  murborum    precis  medentibui  ;    fori  ubes  pecuniaro  idTocatis  fert. 
Tacit.  AniuU.  1.  11. 6.        *  Isii.  liii.  5.  c  pol !  me  occiiUttit,  amict ;  non  fcr* 

vftsds,  lit:  Herat, — Molescut  ctt  tomnium  jucundom  videnci  qui  excitit.  Sen, 
•p.  102.  bEick.  xviii.^.  '  Jer.  it.  27.  •Gen.   iii.  8. 

'  Geo.  vt,  16. 

VOL.  III.  X 


306^  SEVEN    SERMONS    ON    THE  [Serm.  IV. 

stubble  dares  not  come  near  the  tire.     If  we  be  in  our  sins, 
we  cannot  stand  before  God  <. 

If  being  invited'',  he  did  not '  put  words  into  our  mouths/  we 
should  not  know  what  to  say  unto  him.  We  know  not  where- 
with to  come  before  the  Lord,  or  to  bow  before  the  high  God, 
if  he  do  not  *  show  us  whatis  good  *.'  Where  God  is  the  judge, 
mho  cannot  be  mocked  or  derided  ;  who  knoweth  all  things; 
and  if  our  heart  condemn  us,  he  is  greater  than  our  hearts ;  and 
wherever  we  hide,  can  find  us  out,  and  make  our  sin  to  find 
us  too*^; — where,  I  say,  this  God  is  the  judge,  there  guilt 
stoppeth  the  mouth,  and  maketh  the  sinner  speechless  ^ 
Nay,  the  best  of  us  '  know  not  what  to  pray  for  as  we  ought, 
except  the  Spirit  be  pleased  to  help  our  infirmities"".'  When 
we  are  taught  what  to  say, — if  God  do  not  withdraw  his 
anger,  we  shall  never  be  able  to  reason  with  him  °  :  ^'  With* 
draw  thine  hand  from  me;  let  not  thy  dread  make  me  afraid; 
then  I  will  answer,  then  I  will  speak  ^"  If  he  do  not  reveal 
mercy  ;  if  he  do  not  promise  love  or  healing  ;  ^f  be  do  not 
make  it  appear  that  he  is  a  God  that  beareth  prayers  ;  flesh 
will  not  dare  to  come  near  unto  him  ^  We  can  never  pray, 
till  we  can  cry, '  Abba,  Father ;'  we  can  never  call  unto  him 
but  in  the  '  multitude  of  his  mercies."*  As  the  earth  is  shut 
and  bound  up  by  frost'  and  cold,  and  putteth  not  forth  her 
precious  fruits,  till  the  warmth  and  heat  of  the  summer  call 
them  out ;  so  the  heart,  under  the  cold  affections  of  fear  and 
guilt,  under  the  dark  apprehensions  of  wrath  and  judgement, 
is  so  contracted,  that  it  knows  not  to  draw  near  to  God :  but 
when  mercy  shines,  when  the  love  of  God  is  shed  abroad  in 
it,  then^also  the  heart  itself  is  shed  abroad  and  enlarged  to 
pour  out  itself  unto  God.  Even  when  distressed  sinners 
pray,  their  prayer  proceeds  from  apprehensions  of  mercy : 
for  prayer  is  the  child  of  faith**,  and  the  object  of  faith  is 
mercy. 

Sect.  16.  Secondly,  The  way  to  prize  this  mercy,  is  to 
grow  acquainted  with  our  own  sickness ;  to  see  our  fiace  in 

t  Ezra  iz.  16.  ^  Oratio  de  conscientia  procedit :  si  conscientia  erul>escit, 
erubescat  oratio :  si  spiritns  reot  apad  te  sit,  erubescit  conscientia :  TerL  ex- 
hort. casUt.  c.  10.  »  Mic.  vi.  6,  8.  k  Gal.  i\.  7.  I  John  iii.  20.  Numb, 
zzxii.  23.  1  Matth.  zxiL  12.  Rom.  iii.  19.  «  Rom.  Tiii.  26.  >  Job 
K.  13, 14.  •  Job  xUi.  21,  22.  p  2  Sam.  wil  27.  %  Rom.  z.  IS. 
James  ▼.  15. 


Veft.a,4.]     FOITRTEKXTH    CHAPTKR    OP    HOS£A.        307 

the  glasa  of  the  law ;  to  consider  how  odious  it  renders  us 
to  God,  how  desperately  miserable  in  ourselves.     The  deeper 
the  sense  of  misery,  the  higher  the  estimation  of  mercy. 
When  the  apostle  looked  on  himself  as  the  chief  of  sinners, 
then  he  accounted  it  a  saying  "  worthy  of  all  acceptation. 
That  Christ  Jesus  came  into  the  world  to  save  sinners ^"    Till 
we  be  *  sick  and  weary/  we  shall  not  look  after  a  '  physician 
to  heal  and  ease  us* ;'  till  we  be  *  pricked  in  our  hearts/  we 
riiall  not  be  hasty  to  enquire  after  the  means  of  salvation  K 
Though   the  proclamation  of  pardon  be  made  to  *all,  that 
wiilV  yet  none  are  willing,  till  they  be  brought  to  extremities  : 
as  men  cast  not  their  goods  into  the  sea,  till  they  see  they 
mast  perish  themselves,  if  they  do  not.     Some  men  must  be 
boQod,  before  they  can  be  cored.     All  that  God  doth  to  us 
in  coDversion,  he  doth  most  freely:  but  a  gift  is  not  a  gift 
till  it  be  received  * ;  and  we  naturally  refuse  and  reject  Christ 
when  he  is  oifered  y,  because  he  is  not  offered  but  upon  these 
terms, — '  tl^t  we  deny  ourselves,  and  take  up  a  cross,  and 
follow  him  :^  therefore,  we  must  be  wrought  upon  by  some 
terror  or  other'.     When  we  find  the  wrath  of  God  abiding 
«{K>n  iiB»  and  our  souls  shut  under  it  as  in  a  prison  *,  and  the 
fire  of  it  working  and  boiling,  like  poison,  in  our  consciences  ; 
then  we  shall  value  mercy,  and  cry  for  it  as  the  prophet 
dotb,  '*  Heal  me,  O  Lord,  and  I  shall  be  healed  ;  save  me, 
and  I  ahall  be  saved,  for  thou  art  my  praise  K*"    Things  ne- 
ceMAry  are  never  to  be  valued  to  their  uttermost,  but  in  ex* 
tremitiea.    When  there  is  a  great  famine  in  Samaria,  an  ass's 
head  (which  at  another  time  is  thrown  out  for  carrion)  will 
be  more  worth,  than,  in  a  plentiful  season,  the  whole  body 
of  an  ox.     Nay,  hunger  shall,  in  such  a  case,  overvote  na- 
ture, and  devour  the  very  tender  love  of  a  mother :   the  life 
of  a  child  shall  not  be  so  dear  to  the  heart,  as  his  flesh  to 
the  belly  of  a  pined  parent*^.     As  soon  as  a  man  finds  a  ship- 
wreck, a  famine,  a  hell  in  his  soul,  till  Christ  save,  feed,  deliver 
it,«^immediately  Christ  will  be  the  desire  of  that  soul,  and 
nothing  in  Heaven  or  earth  valued  in  comparison  of  him. 
iThen  that  which  was  esteemed  the  '  foolishness  of  preaching' 

'1  Tim.  i.  36.         •  Mfttth.  ix.  13.  xi.  2S.        *  Acts  li.  37.        «  Rev.  zxii.  17. 
SHIMII.T.  17.  Johni.  13.  7  Isai.  lih.  3 .    John  i.  II.  «  3  Cor.  v.  II. 

»  Jolm  in.  36.  GaI.  Hi.  33.        ^  Jer.  ivii.  14.        c  2  Kings  r\.  3»,  3n. 

X  2 


308  SEVEN    SERMONS   ON    THE  [Serm.  IV 

before,  shall  be  counted  '  the  power  of  God,  and  the  wisdom 
of  God  f  then  every  one  of  Christ's  ordinances  (which  are 
the 'waters  of  the  temple,  for  the  healing  of  the  sea/  that 
is,  of  many  people**,  and  the  'leaves  of  the  tree  of  life/  which 
are  for  the  *  healing  of  the  nations  %"* — and  the '  streams  of  that 
fountain  which  is  opened  in  Israel  for  sin  and  for  undlean- 
ness  ^,  and  the  '  wings  of  the  Sun  of  Righteousness/  where- 
by he  conveyeth  '  healing,  to  his  church  ^,  shall  be  esteemed, 
as  indeed  they  are,  the  riches,  the  glory,  the  treasure,  the 
feast,  the  physic,  the  salvation  of  such  a  soul^/  And  a  man 
will  wait  on  them  with  as  much  diligence  and  attention,  as 
ever  the  impotent  people  did  at  the  pool  of  Bethesda,  when 
the  angel  stirred  the  water :  and  endure  the  healing  severity 
of  them,  not  only  with  patience,  but  with  love  and  thank- 
fulness ;  suffer  reason  to  be  captivated,  will  to  be  crossed, 
high  imaginations  to  be  cast  down,  every  thought  to  be  sub- 
dued, conscience  to  be  searched.,  heart  to  be  purged,  lust  to 
be  cut  off  and  mortified  ; — in  all  things,  will  such  a  sick  soul 
be  contented  to  be  dieted,  restrained,  and  ordered,  by  the 
counsel  of  this  heavenly  Physician. 

Sect.  17.  It  is  here  next  to  be  noted.  That  God  promiseth 
to  heal  their  *  backslidings/  The  word  imports  a  departing 
from  God,  or  a  turning  away  again.  It  is  quite  contrary, 
in  the  formal  nature  of  it,  unto  faith  and  repentance ;  and 
implies  that  which  the  apostle  calls  a  '  repenting  of  repent- 
ance K*  By  faith  we  come  to  Christ  ^,  and  cleave  to  him, 
and  lay  hold  upon  him  * ;  but,  by  this,  we  depart,  and  draw 
back  from  him,  and  let  him  go°^.  By  the  one,  we  prize 
Christ  as  infinitely  precious,  and  his  ways  as  holy  and 
good";  by  the  other,  we  vilify  and  set  them  at  nought, 
stumble  at  them,  as  ways  that  do  not  profit  ^.  For,  a  man 
having  approved  of  God's  way,  and  entered  into  covenants 

A  EmIc.  zUii.  8.  •  RcT.  zxii.  2.  f  Zach.  xiii.  1.  f  Mai.  ui.  2. 

k  Rom.  xi.  12.  Ephea.  Ui.  8.  2  Cor.  iit.  8,  11.  W.  6,  7.  Isai.  xxv.  6.  Rev. 
xix.  9.  Luke  iv.  18.  Heb.  ii.  3.  James  i.  21.  John  xii.  50.  Acts  xxriii.  28. 
1 2  Cor.  vii.  10.  k  John  ▼!.  37.    Venire  ad  Christum,  quid  est  altud  qoam 

credendo  convert! .'  ^ug,  de  grat.  et  lib.  arbit.  ca.  5. — Transfugas  arboribus  sus- 
pendunt.  Tacit,  de  morib.  Germ.— Transfugas,  ubicunque  inventi  fuerint,  quasi 
hostes  interficere  licet ;  1.  3.  s.  6.  ad  leg.  Cornel,  de  Sicariis.  D.  ep.  1. 38.  D.  de 
poenis,  s.  2,  et  19.  capdvis  et  postllminto,  et  1.  3.  de  Re  militari,  s.  11. 1.  7. 

1  Heb.  Ti.  18.   Isai.  Ivi.  2,  6.  »  Heb.  x.  13,  28,  29.  •  Phil.  Ui.  8. 

2  P^t.  i.  4.  •  Matth.  xxi.42.  Acts  iv.  U.  1  Pet.  ii.  7,  8.  John  xxi.  14,  15. 


Ven.  5,4.]  FOURTEENTH   CHAPTER  OF  HOSEA.  309 

with  him,  after  this  to  go  from  his  word,  and  fling  up  his 
bargain,  and  start  aside  like  a  deceitful  bow ;  of  a]l  other 
dispositions  of  the  soul,  this  is  one  of  the  worst,  to  deal 
with  our  sins  as  Israel  did  with  their  servants  p,  dismiss 
them,  and  then  take  them  again.  It  is  the  sad  fruit  of  an 
*  evil  and  unbelieving  heart  *< ;'  and  God  threateneth  such  per. 
sons  to  'lead  them  forth  with  the  workers  of  iniquity  V  ^ 
cattle  are  led  to  slaughter,  or  malefactors  to  execution.  And 
yet  we  here  see  God  promiseth  healing  unto  such  sinners. 

For  understanding  whereof  we  are  to  know,  that  there  is  a 
twofold  apostasy ;  the  one,  out  of  impotency  of  affection 
and  prevalency  of  lust,  drawing  the  heart  to  look  towards  the 
old  pleasures  thereof  again ;  and  it  is  a  recidivation  or  re- 
lapse into  a  former  sinful  condition,  out  of  forgetful ness  and 
falseness  of  heart,  for  want  of  the  fear  of  God  to  balance 
the  conscience,  and  to  fix  and  imite  the  heart  unto  him. 
Which  was  the  frequent  sin  of  Israel,  to  make  many  pro- 
mises and  covenants  unto  God,  and  to  break  them  as  fast*. 
And  this  falling  from  our  first  love  \  growings  cold  and  slack 
in  duty,  breaking  our  engagements  unto  God,  and  returning 
again  to  folly, — though  it  be  like  a  relapse  after  a  disease, 
exceeding  dangerous, — yet  God  is  sometimes  pleased  to  for- 
give  and  heal  it. 

The  other  kind  of  apostasy  is  proud  and  malicious  ; 
when,  afler  the  '  taste  of  the  good  Word  of  God,  and  the 
powers  of  the  world  to  come,^  men  set  themselves  to  hate, 
oppose,  persecute  godliness ;  to  do  despite  to  the  Spirit  of 
grace ;  to  fling  off  the  holy  strictness  of  Christ's  yoke ;  to 
swell  against  the  searching  power  of  his  word  ;  to  *  trample 
upon  the  blood  of  the  covenant  ;"*  and  when  they  know  the 
spiritualness  and  holiness  of  God's  ways,  the  innocency  and 
piety  of  his  servants,  do  yet,  notwithstanding,  set  them* 

pJer.xzxiT.  10,  U.  q  Heb.  iii.  12.  '  PmIiiicxzv.  5.  'Judges 

iL  11, 12.  Psalm  cti.  7,  8.  ii.  12.  13.  <  Eorum  qui  peccant  ante  quani  Deum. 

ooverint,  antequam  miterationes  ejus  czperti  sunt,  anicquam  poru\eiint  jugum 
nave  et  onus  leve,  priutquara  deYotionis  gratiam  ct  coniolationes  acceperint 
Spirims  Sancti ;  eorum,  inquam,  copiosa  redemptio  est :  at  eorum  qui,  post  con- 
vcmonem  suam,  peccatis  implicantur,  ingiati  accepts  gratiae,  et  post  roistam 
manam  ad  antrum  retro  respiciunt,  tepidi  et  carnales  facet ;— eorum  utique 
perpaocos  ioTenias,  qui  post  hsc  redeunt  in  gradum  pristinum:  nee  amen,  si 
quia  bujosmodi  est,  desperamus  de  eo,  tantum  et  resurgcrc  velit  cito :  quanto 
cairn  diotitts  permanebit,  tanto  cvadct  difficilius.  Bern.  Scrm.  3.  in  Vigil.  — Vid. 
Stim.  35.  in  Cant.— >itfuf .  dc  Civ.  Dei,  lib.  6.  cap.  30.— -i«M<.  PWia.  1. 1.  «p.  13. 


310  SEVEN    SKRAIONS    ON    THK  [Serm.  IV, 

selves  against  them  for  that  reason,  though  under  other  pre^* 
tences.^  This  is  not  a  weak,  but  a  wilful,  and  (if  I  may 
so  speak)  a  strong  and  a  stubborn,  apostasy ;  a  sin  which 
wholly  hardeneth  the  heart  against  repentance,  and,  by  con- 
sequencei  is  incurable.  *  To  speak  against  the  Son  of  Man  V 
that  is,  against  the  doctrine,  disciples,  ways,  servants  of 
Christ, — looking  on  him  only  as  a  man,  the  leader  of  a  sect, 
as  roaster  of  a  new  way  (which  was  PauPs  notion  of  Christ 
and  Christian  religion  when  he  persecuted  it,  and  ^  for  which 
cause  he  found  mercy ;'  for  had  he  done  that  knowingly, 
which  he  did  ignorantly,  it  had  been  a  sin  incapable  of 
mercy',) — thus  to  sin  is  a  blasphemy  that  may  be  pardoned  ; 
but  to  ^  speak  against  the  Spirit  V^l^^^  is,  to  oppose  and 
persecute  the  doctrine,  worship,  ways,  servants  of  Christ, 
knowing  them,  and  acknowledging  in  them  a  spiritual  holi* 
ness,  and,  ^  eo  nomine,^  to  do  it,  so  that  the  formal  motive  of 
malice  against  them,  is  the  power  and  lustre  of  that  spirit 
which  appeareth  in  them ;  and  the  formal  principle  of  it, 
neither  ignorance,  nor  self-ends,  but  very  wilfulness,  and  im- 
mediate malignity.  Woe  be  to  that  man,  whose  natural  en. 
mity  and  antipathy  against  godliness  do  ever  swell  to  so 
great  and  daring  a  height !  "  It  shall  not  be  forgiven  him, 
neither  in  this  world,  nor  in  that  which  is  to  come  ■  :*^ 
that  is,  say  8ome%  neither  in  the  time  of  life,  nor  in  the 
point  or  moment  of  death,  which  translates  them  into  the 
world  to  come.  Others  ^  not  in  this  life  by  justification^ 
nor  in  the  world  to  come  by  consummate  redemption, 
and  public  judiciary  absolution  in  the  last  day,  which  is 
therefore  called  •'  the  day  of  redemption,"  in  which  men 
are  said  to  'find  mercy  of  the  Lord*".*  For  that  which 
^H  here  done  in  the  conscience  by  the  ministry  of  the 
Woi"^  and  efficacy  of  the  Spirit,  shall  be  then  publicly  and 
udiciall'  *  pronounced  by  Christ's  own  mouth  before  angels 
and  men ^.  ^^^^^^ *•  ''shall  not  be  forgiven  ;"  that  is,  shall 
be  plagued  and  ^^^nished  both  in  this  life,  and  in  that  to 
come.  Give  me  lear^  *^  ^dd  what  I  have  conceived  of  the 
meaning  of  this  place,  tl^<^"gh  "<>  ^ay  condemning  the  expo- 

o  Vid.  Beztt  Annotat.  in  Jow.  5.  \G.  '  Acts  xxvi.9.  1  Tim.  i.  13.  J  Vid- 
/fidor .  Pelut.  lib.  1 .  cp.  59.  «  Matth.  xii.  3l  »  Beza,  Calvin,  Cariwrighi^ 
against  the  Rheraistt.  «>  Chemmt.  Diodati.  «  Ephcs.  It.  30.  2  Tim.  i.  18. 
d2  Cor. V.  10.  •  CkrytosL  ct  ThwpkyUct.  Broughfn  EipUcat. of  ihc h»- 

vclation,  cap.  21.  p.  301,  302. 


Vers.  S,  4.]  FOUET££NTH  CHAPTER  OF  H08£A.  311 

titioDS  of  80  great  and  learned  men :  I  take  it,  *^  By  this 
world/  we  may  understand  the  church  which  then  was  of 
the  Jews« — or  the  present  age,  which  our  Saviour  Christ  then 
lived  in.  It  is  not,  I  think,  insolent  in  the  scripture,  for  the 
word  'age'  or  'world'  to  be  sometimes  restrained  to  the 
'  church.^  Now  as  Israel  was  God's  first-born,  and  the  first* 
fruits  of  his  increase';  so  the  church  of  Israel  is  called  the 

*  church  of  the  first-bom  </  and  the  '  first  tabernacle,'  and  a 

*  worldly  sanctuary  V  and  *  Jerusalem  that  now  is*.**  And 
then  by  the  'world  to  come/  we  are  to  understand  the 
'  Christian  church/  afterwards  to  be  planted  :  for  so  fre- 
quently in  scripture  is  the  '  evangelical  church '  called  the 
'  world  to  come/  and  the  '  last  days,'  and  the  '  ends  of  the 
world ;'  and  the  things  thereunto  belonging,  '  things  to 
come,'  which  had  been  hidden  from  former  ages  and  genera- 
tions,  and  were  by  the  ministry  of  the  apostles  made  known 
onto  the  church  in  their  time,  which  the  prophets  and 
righteous  men  of  the  former  ages  did  not  see  nor  attain 
unto.  Thus  it  is  said,  **  In  these  last  days,  God  hath  spoken 
to  us  by  his  Son  ^  \*^  and  "  unto  angels  he  did  not  put  in 
subjection  the  world  to  come  *  :**  and,  "  Christ  was  made  a 
Higb^riest  of  good  things  to  come  "  :^  and,  "  the  law  had  a 
shadow  of  good  things  to  con^e  ° ;""  and  the  times  of  the  gos. 
pel  are  called,  **  ages  to  come  "^ ;"  and,  "  the  ends  of  the 
world  c.''  Thus  legal  and  evangelical  dispensations  are  usually 
distinguished  by  the  names  of  times  past,  and  the  last  days, 
or  times  to  come  *> : — The  one,  an  earthly  and  temporary ; 
the  other,  a  heavenly  and  abiding  administration : — and  so 
the  Septuagint  render  the  original  word,  nr '3m  %  "everiast- 
ing  Father/'  which  is  one  of  the  names  of  Christ,  by  Tlcmtp 
Tov  fftcXXovro^  oMPve;,  "  the  Father  of  the  world  to  come/' 

The  meaning,  then,  of  the  place  seems  to  be  this, — That 
sins  of  high  and  desperate  presumption,  committed  mali- 
ciously against  known  light,  and  against  the  evidence  of 
God's  spirit,  as  they  had  no  sacrifice  or  expiation  allowed 
for  them  in  the  former  world,  or  state  of  the  Jewish  church, 
but  they  who  in  that  manner  despised  Moses  and  his  law, 
though  delivered  but  by  angels,  "  died  without  mercy  * ;"— so 

'Exod.  iv.22.  Jer.  xxxi.9.    ii.  3.  f  Hcb.  xii.  23.  »»  Heb.  ix.   I.  8. 

'Cd.iT.  25.         k  Heb.  i.  I.        »  Hcb.  ii.  5.         wHeb.  ix.  11.  •H«b.x.  1. 

•Epbcs.ii.7.         PlCor.x.  11.         ^Heb.  i.l.    Ephet.  iti.  i»,  10.  Col.  i.  25, 26* 
'  Isai.  ix.  6.        •  Numb.  xv.  27,  30,  31.  Hcb.  ii.  2,  3, 4. 


312  SKVEN    SERMONS   ON    THE  [Serm.  IV. 

in  the  '  world  to  come/  or  in  the  *  evangelical  church* 
(though  grace  therein  should  be  more  abundantly  dtsco- 
yered  and  administered  unto  men),  yet  the  same  law  shonld 
continue  stilly  as  we  find  it  did  ^ ;  neither  the  open  enemies 
of  Christ  in  the  one,  nor  the  false  professors  of  Christ  in  the 
other,  committing  this  sin,  should  be  capable  of  pardon. 

This  doctrine  of  apostasy,  or  backsliding,  though  worthy 
of  a  more  large  explication,  I  shall  here  conclude,  with  add- 
ing but  two  words  more  : — 

First,  That  we  should  beware,  above  all  other  sins,  of  this, 
of  falling  in  soul  as  old  Eli  did  in  body, '  backward,'  and  so 
hazarding  our  salvation.  If  once  we  have  shaken  hands 
with  sin,  never  take  acquaintance  with  it  any  more;  but 
say,  as  Israel  here,  "  What  have  I  to  do  any  more  with 
idols  T"  The  church  should  be  like  Mount  Sion, ''  that  can* 
not  be  moved."  It  is  a  sad  and  sick  temper  of  a  church  to 
toss  from  one  side  to  another ;  and  then  especially,  when 
she  should  be  healed,  to  be  •*  carried  about  with  every 
wind." 

Secondly,  We  should  not  be  so  terrified  by  any  sin,  which 
our  soul  mourns  and  labours  under,  and  our  heart  tumeth 
from,  as  thereby  to  be  withheld  from  going  to  the  physi- 
cian for  pardon  and  healing.  Had  he  not  great  power  and 
mercy ;  did  he  not  love  freely,  without  respect  of  persons, 
and  pardon  freely  without  respect  of  sins ;  we  might  then  be 
afraid  of  going  to  him  :  but  when  he  extendeth  forgiveness 
to  all  kinds,  "  iniquity,  transgression,  sin  ","  and  bath  ac- 
tually pardoned  the  greatest  sinners,  Manasses,  Mary  Mag- 
dalen, Paul,  publicans,  harlots,  backsliders ;  we  should, 
though  not  presume  hereupon  to  turn  God's  mercy  into  poi- 
son, and  his  grace  into  wantonness  (for  mercy  itself  will  not 
save  those  sinners  that  hold  fast  sin,  and  will  not  forsake  it), 
yet  take  heed  of  despairing,  or  entertaining  low  thoughts 
of  the  love  and  mercy  of  God  :  for  such  examples  as  these 
are  set  forth  for  the  encouragement  of  all  **  that  shall  ever 
believe  unto  eternal  life  * ;""  and  the  thoughts  and  waya 
which  God  hath  to  pardon  sin,  are  "  above  our  thoughts  and 
ways,"  whereby  we  look  on  them  in  their  guilt  and  great* 
ness,  many  times,  as  unpardonable ;    and  therefore  are  fit 

tHeb.  ii.  2,  3,  4,  5.    vi.  4,  5,  6.  x.  26,  27,  28.  »»  Ezod.  xuiv.  6. 

«  1  Tim.  i.  16. 


Vert.d,4.]    FOURTFENTH  CHAPTER  OF  HOSEA.  313 

matter  for  our  faitb,  even  against  nente,  to  believe  and  rely 
upon. 

Sect.  18.  Now  foUoweth  the  fountain  of  this  mercy ;  ''  / 
wiU  lave  them  freety.*^  God's  love  is  a  most  free  and  boun- 
tiful love,  having  no  motive  or  foundation  '  but  within  itself; 
and  his  free  love  and  grace  is  the  ground  of  all  his  other 
mercies  to  his  people :  ''  he  showeth  mercy  on  whom,  and 
because  he  will  show  mercy ."^  From  the  beginning  to  the 
end  of  our  salvation,  nothing  is  primarily  active  hut  free 
grace  :  "  freely  loved  ■ ;"  •*  freely  chosen  •  C*  **  Christ,  the 
gift  of  free  love**:"  "his  obedience  freely  accepted  for  us, 
and  bestowed  upon  us" :"  *'  justification  free  ** ;"  **  adoption 
free*  ;**  "  faith  and  repentance  free';''  "good  works  free';'' 
*•  salvation  free  "*  .*•  Thus  the  foundation  of  all  mercies  is 
free  love.  We  do  not  first  give  to  Ood,  that  he  may  render 
to  us  again.  We  turn,  we  pray,  we  covenant,  we  repent,  we 
are  holy,  we  are  healed, — only  because  he  loves  us  :  and  he 
loves  us,  not  because  he  sees  any  thing  lovely  or  amiable  in 
us, — but  because  he  will  show  the  absoluteness  of  his  own 
will,  and  the  unsearchableness  of  his  own  counsel  towards 
us.  We  are  not  originally  denominated  good  by  any  thing 
which  floweth  from  us,  or  is  done  by  us ;  but  by  that  which 
is  bestowed  upon  us.  Our  goodness  is  not  the  motive  of  his 
love  ;  but  his  love  the  fountain  of  our  goodness.  None  in- 
deed are  healed  and  saved,  but  those  that  repent  and  return  ; 
but  repentance  is  only  a  condition,  and  that  freely  given  by 
God,  disposing  the  subject  for  salvation ;  not  a  cause  moving 
or  procuring  God  to  save  us.  It  is  necessary  as  the  means 
to  the  end, — not  as  the  cause  to  the  effect.  That  which 
looks  least  free  of  any  other  act  of  God,  his  rewarding  of 
obedience,  is  all  and  only  mercy.  When  we  sow  in  right- 
eousness, we  must  reap  in  mercy  ^ ;  when  he  renders  ac- 
cording to  our  works,  it  is  because  of  his  mercy  ^. 

This  is  the  solid  bottom  and  foundation  of  all  Christian 
comfort.  That  God  loves  freely.  Were  his  love  to  us  to 
be  measured  by  our  fruitfulness  or  carriages  towards  him, 

*  Com  qaif  propter  nullam  aliam  cautam  donat,  quam  at  liber latem  et  muni- 

ficendam  excrceat,  httc  proprie  Donatio  appcUatur.  Julian.  D.  dc  Donationib. 

lib.  1.        7  Uai.  lv.57,  58.        ■  Deut.  vii.  7,  8.         •  Bphes.  i.  5,  6.         ^John 

iii.  16.  eRofiUT.  15, 18.  <>  Rom.  iii.  24.  •Ephes.  i.5.  'Phil. 

i-29.  2Ttin.  ii.  25.         f  Ephes.  ii.  10.  ^  Tit.  iii.  5.  Acts  xt.  1.         >  Hot. 

X.12.  k  Pnini  Izii.  12. 


314  SEVEN    SERMONS   ON    THE  [Serm.  IV. 

each  hour  and  moment  might  stagger  our  hope :  but  he  is 
therefore  pleased  to  have  it  all  "  of  grace,  that  the  promise 
might  be  made  sure  ^"  This  comforts  us  against  the  guilt 
of  the  greatest  sins ;  for  love  and  free  grace  can  pardon 
what  it  will.  This  comforts  us  against  the  accusations  of 
Satan,  drawn  from  our  own  unworthiness — **  Tis  true,  I  am 
unworthy ;  and  Satan  cannot  show  me  unto  myself  more 
vile,  than,  without  his  accusations,  I  will  acknowledge  my* 
self  to  be :  but  that  love  that  gave  Christ  freely,  doth  give 
in  him  more  worthiness,  than  there  is,  or  can  be,  unworthi- 
ness in  me.'"  Tliis  comforts  us  in  the  assured  hope  of 
glory;  because  when  he  loves,  he  loves  to  the  end ;  and  no- 
thing can  separate  from  his  love.  This  comforts  us  in  all 
afflictions,-~That  the  free  love  of  God,  who  hath  predes- 
tinated us  thereunto,  will  wisely  order  it  all  unto  the  good 
of  his  servants  ™. 

Our  duty  therefore  it  is.  First,  To  labour  for  assurance  of 
diia  free  love  :  it  will  assist  us  in  all  duties  ;  it  will  arm  us 
against  all  temptations ;  it  will  answer  ail  objections  that 
can  be  made  against  the  souPs  peace ;  it  will  sustain  us  in 
all  conditions,  which  the  saddest  of  times  can  bring  us  unto. 
'*  If  God  be  for  us,  who  can  be  against  us  V*  Though  thoii^ 
sands  should  be  against  as  to  hate  us,  yet  none  shall  be 
against  us  to  hurt  us. 

Secondly,  If  God  love  us  freely,  we  should  love  him 
thankfully  ° ;  and  let  love  be  the  salt  to  season  all  our  sacri- 
fices. For  as  no  benefit  is  saving  unto  us,  which  doth  not 
proceed  from  love  in  him  ;  so  no  duty  is  pleasing  unto  him, 
which  doth  not  proceed  from  love  in  us  °. 

Thirdly,  Plead  this  free  love  and  grace  in  prayer.  When 
we  beg  pardon,  nothing  is  too  great  for  love  to  forgive; 
when  we  beg  grace  and  holiness,  nothing  is  too  good  for 
love  to  grant.  There  is  not  any  one  thing  which  faith  can 
manage  unto  more  spiritual  advantages,  than  the  free  grace 
and  love  of  God  in  Christ. 

Fourthly,  Yet  we  must  so  magnify  the  love  of  God,  as 
that  we  turn  not  free  grace  into  wantonness.  There  is  a 
corrupt  generation  of  men,  who,  under  pretence  of  exalting 
grace,  do  put  disgrace  upon  the  law  of  God,  by  taking  away 

'  Rom.  iv.l6.  ">  Rom.  Tin.  29.  Heb.  zii.  6.  "1  John  iv.  19. 

•  1  John.  ▼.  3. 


Vcn.5,4.]    FOURTEENTH  CHAPTEU  OP  HOS£A.  315 

the  mandatory  power  thereof  from  those  that  are  under 
grace ;  a  doctrine  most  extremely  contrary  to  the  nature  of 
this  love.  For  God's  love  to  us,  works  love  in  us  to  him  ; 
and  our  love  to  him  is  this,  that  we  '*  keep  his  command- 
ments:" and  to  keep  a  commandment,  is  to  confirm  and  to 
subject  my  conscience,  with  willingness  and  delight,  unto 
the  rule  and  preceptive  power  of  that  commandment.  Take 
away  the  obligation  of  the  law  upon  conscience  as  a  rule  of 
life,  and  you  take  away  from  our  love  to  God  the  very  mat- 
ter, about  which  the  obedience  thereof  should  be  conversant. 
It  is  DO  diminution  to  love,  that  a  man  is  bound  to  obedience; 
nay,  it  cannot  be  called  '  obedience/  if  I  be  not  bound  unto 
it:  but  herein  the  excellency  of  our  love  to  God  is  commend- 
ed, that  whereas  other  men  are  so  bound  by  the  law,  that 
tbey  fret  at  it,  and  swell  against  it,  and  would  be  glad  to  be 
exempted  from  it, — they  who  love  God^,  and  know  his 
love  to  them,  delight  to  be  thus  bound,— and  find  infinitely 
more  sweetness  in  the  strict  rule  of  God's  holy  law,  than 
any  wicked  man  can 'do  in  that  presumptuous  liberty,  where- 
in be  allows  himself  to  shake  off  and  break  the  cords  of  it 

Sect.  19.  -Now  lastly,  when  we  return  with  sound  repent- 
SDce  unto  God,  then  God  is  pleased  to  give  more  than  or- 
dinary  tastes  of  the  sweetness  of  his  love,  by  removing 
jodgenoents,  which  are  the  fruits  of  his  anger,  from  us.  This 
point  falls  in  with  what  was  handled  before  on  the  second 
verse.     Therefore,  I  shall  conclude  with  these  two  notes : — 

First,  That,  in  all  judgements,  God  will  have  us  look  on 
them  as  fruits  of  his  anger,  and  take  more  notice  in  them  of 
his  displeasure,  than  our  own  sufferings.  When  wrath  is 
gone  out,  the  sword  drawn,  thousands  and  ten  thousands 
slain  in  our  coasts,  Israel  given  to  the  spoil,  and  Jacob  unto 
robbers ;  a  land  set  on  fire  with  civil  flames,  and  none  able 

F  Sob  lege  Mt  enim,  qui  dmore  tupplicii  qaod  lex  mhimtiir,  son  araore  jus- 
liiiK,  ae  teotit  abttinere  ab  opere  peccati,  noodum  liber  nee  alicnus  k  Toiimtate 
peocandi.  In  ipsa  enim  Tolontate  reus  e^t,  qua  mallet,  ti  fieri  poiaet,  non  ease 
qiood  dmeat,  at  libere  faciat  quod  occulte  desiderat.  jiugusi.  de  nat.  et  ^t. 
cap.  57.  torn.  10.  p.  103.  Et  infra,  *'  Omnia  fiunt  facilia  caritati,"  cap.  39. 
Nooert  terribile  ted  tuaTe  mandatum  :  De  grat.  Chriiti,  lib.  1.  cap.  13.— Suave 
fit  quod  non  dclectabat  t  De  peccat.  et  merit,  et  remia.  lib.  2.  cap.  17^ — Conu.  2. 
EpHt.  Pdag.  lib,  1.  cap.  9.— de  doctr.  Cbritti,  lib.  1.  cap.  15.-.-de  Spiritu  et 
lit.  cap.  3. 


316  SEVEN    SERMONS   ON    THE  [Serin.  IV. 

to  quench  them;  a  kingdom  divided  against  itself;  a  church, 
which  was  sometimes  the  asylum  for  other  exiled  and  afflict- 
ed Christians  to  fly  for  shelter  unto,  miserably  torn  by  the 
foolish  and  unnatural  divisions  of  brethren,  and  dangerously 
threatened  by  the  policy  and  power  of  the  common  enemy, 
who  studies   how  to  improve  these  divisions,  to  the  ruin 
of  those  that  torment  them ;  our  work  is  to  make  this  con- 
clusion^— *'  Our  God  is  angry  -^  a  God  that  loves  freely, 
that  is  infinite  in  mercy  and  pity,   who   doth    not  afflict 
willingly,  nor  grieve  the  children  of  men ;  this  should  be 
our  greatest  affliction,  and   the  removal  of  this  anger   by 
a    universal    reformation    and    conversion  unto   him,    our 
greatest  business.     And  I  do  verily  believe,  that  England 
must  never  think  of  out-living  or  breaking  through    this 
anger  of  God,  this  critical  judgement  that  is  upon  it,  so  as 
to  return  to  that  cold  and  formal  complexion,  that  Laodicean 
temper  that  she  was  in  before, — till  she  have  so  publicly  and 
generally  repented  of  all  those  civil  disorders,  which  removed 
the  bounds,  and  brought  dissipation  upon  public  justice  : 
and  of  all  those  ecclesiastical  disorders,  which  let  in  corrup- 
tions in  doctrine,  superstitions  in  worship,  abuses  in  govern- 
ment, discountenancing  of  the  power  of  godliness  in  the 
most  zealous  professors  of  it,  as  that  our  reformation  may 
be  as  conspicuous,  as  our  disorders  have  been ;  and  it  may 
appear  to  all  the  world,  that  God  hath  washed  away  the 
filth,   and    purged   the  blood  of  England  from   the   midst 
thereof,  "  by  the  spirit  of  judgement,  and  by  the  spirit  of 
burning." 

Secondly,  That  God's  love  is  the  true  ground  of  removing 
judgements  in  mercy  from  a  people.  Let  all  human  coun- 
sels be  never  so  deep,  and  armies  never  so  active,  and  cares 
never  so  vigilant,  and  instruments  never  so  unanimous; 
if  God's  love  come  not  in,  nothing  of  all  these  can  do  a  na- 
tion any  good  at  all.  Those  that  are  most  interested  in 
God's  love,  shall  certainly  be  most  secured  against  his  judge- 
ments. Hither  our  eyes,  our  prayers,  our  thoughts  must 
be  directed. 

Lord,  love  us,  delight  in  us,  choose  us  for  thyself:  and 
then,  though  counsels,  and  treasures,  and  armies,  and  men^ 
and  horses,  and  all  second   causes  fail  us  ;  though  Satan 


Vors.  3,4.]  FOURTEENTH  CHAPTER  OF  HOSSA 


217 


f^e,  and  hell  threaten,  and  the  foundations  of  the  earth  be 
shaken  ;  though  neither  the  vine,  nor  the  olive,  nor  the  fig- 
tree,  nor  the  field,  nor  the  pastures,  nor  the  herds,  nor  the 
stall,  yield  any  supplies ;  yet  we  will  rejoice  in  the  Lord, 
and  glory  in  the  God  of  our  salvation :  sin  shall  be  healed  : 
anger  shall  be  removed :  '^  nothing  shall  be  able  to  se- 
parate us  from  the  love  of  God,  which  is  in  Christ  Jesus  our 
Lord." 


THE 


FIFTH     SERMON.* 


HOSEA,  XIV.  5,  6,  7. 

/  will  be  as  the  dew  unto  Israel :  he  shall  grow  as  the  lily,  and 
cast  forth  his  roots  as  Lebanon.  His  branches  shall  spread^ 
and  his  beauty  shall  be  as  the  olive-tree,  and  his  smell  as 
Lebanon,  They  that  dwell  under  his  sliadow,  shall  return  ; 
they  shall  revive  as  the  corn,  and  grow  as  the  vine  :  the  scent 
thereof  shall  be  as  the  wine  of  Lebanon, 

Sect.  1.  In  these  verses^  is  contained  Ood^s  answer  unto  the 
second  part  of  Israel's  petition,  wherein  they  desired  him  to 
do  them  good,  or  to  receive  them  graciously.  And  here  God 
promiseth  them  several  singular  blessings,  set  forth  by  several 
metaphors  and  similitudes,  all  answering  to  the  name  of 
Ephraim,  and  the  ancient  promises  made  unto  him%  &c. 
opposite  to  the  many  contrary  courses,  threatened  in  the  for- 
mer parts  of  the  prophecy,  under  metaphors  of  a  contrary  im- 
portance. Here  is  the  '  dew  of  grace,'  contrary  to  the 
*  morning  cloud  ^  and  the  '  earthly  dew'  that  passeth  away, 
cap.  xiii.  3.  ''  Lilies,  olives,  vines,  spices,^*  contrary  to 
judgements  of '^  nettles,  thorns,  thistles,^'  chap.  ix.  16,  x.  8. 
**  Spreading  roots'*^  contrary  unto  "  dry  roots,"  chap.  ix.  16. 
**  A  fruitful  vine"  bringing  forth  excellent  wine,  contrary  to 
an  "  empty  vine,"  bringing  fruit  only  to  itself;  that  is,  so 
sour  and  unsavoury,  as  is  not  worth  the  gathering,  chap. 
X.  1.  '*  Corn  growing,"  instead  of  "  corn  taken  quite 
away,''  chap.  ii.  9,  instead  of  "  no  stalk,  no  bud,  no  meal/' 
chap.  viii.  7.  "  Fruit"  promised,  instead  of'*  no  fruit,"  threat- 
ened, chap.  ix.  16.  "  Wine  promised  in  opposition  to  the 
*'  failing  of  wine,"  chap.  ix.  2.  ii.  9.  "  Sweet  wine"  oppo- 
site to  "  sour  drink,"  chap.  iv.  1 8.    '^  Safe  dwelling,"  instead 

*  FoHo-editMNi,  page  557.  »  Deut.  xzxiii.  13,  17. 


VefB.5,6,7.]    FOURTEENTH  CHAPTKK  OP  IIOSEA.        319 

of  "  no  dwelling,^  chap.  ix.  3.  "  Branches  growing"  and 
spreading,  instead  of  "  branches  consumed,'*  chap.  xi.  6. 
•*  Green  tree"  instead  of  "dry  springs,"  chap.  xiii.  5.  And 
all  these  fruits,  "  the  fruits  as  of  Lebanon,'*  which  was,  of 
all  other  parts  of  that  country,  the  most  fertile  mountaiuy 
(oil  of  various  kinds  of  the  most  excellent  trees,  cedars,  cy- 
press, olive,  and  divers  others,  affording  rich  gums  and  baU 
tams;  full  also  of  all  kinds  of  the  most  medicinal  and  aro- 
matic herbs,  sending  forth  a  most  fragrant  odour,  thereby 
all  harmful  and  venomous  creatures  were  driven  from  har- 
bouring there:  and  in  the  valleys  of  that  mountain  were 
most  rich  grounds  for  pasture,  com,  and  vineyards,  as  the 
learned  in  their  descriptions  of  the  Holy  Land  have  observed**. 

The^  original  of  all  these  blessings  is  the  "heavenly  dew** 
of  God's  grace  and  favour  (alluding  to  that  abundance  of 
dew,  which  fell  on  that  mountain),  descending  upon  the 
church,  as  upon  a  garden,  bringing  forth  lilies, — as  upon 
a  forest,  strengthening  the  cedars, — as  upon  a  vineyard, 
spreading  abroad  the  branches, — as  upon  an  olive-yard,  mak- 
ing the  trees  thereof  green  and  fruitful, — and  as  on  a  rich 
field,  receiving  the  corn.  Here  is  a  spiritual  beauty,  the 
bemuty  of  the  lily,  exceeding  that  of  Solomon  in  all  his 
glory;  spiritual  stability,  the  roots  of  the  cedars,  and  other 
goodly  trees  in  that  mountain ;  spiritual  odours,  and  spices 
of  Lebanon;  spiritual  fruitfulness,  and  that  of  all  sorts  and 
kinds,  for  the  comfort  of  life.  The  fruit  of  the  field,  "  bread 
to  strengthen,''— the  fruit  of  the  olive-trees,  •'  oil  to  refresh," 
—  the  fruit  of  the  vineyard,  "  wine  to  make  glad,"  the  heart 
of  man  **. 

We  esteem  him  a  very  rich  man,  and  most  excellently  ac- 
commodated %  who  hath  gardens  for  pleasure, — and  fields 
for  com  and  pasture, — and  woods  for  fuel,  for  structure,  for 
defence,  for  beauty,  and  delight, — and  vineyards  for  wine 
nnd  oil ;  and  all  other  conveniences,  both  for  the  necessi- 
ties and  delighU  of  a  plentiful  life.  Thus  is  the  church  here 
forth  unto  us  as  such  a  wealthy  man,  furnished  with 


^  jUriekommu  in  Scpadtm  €. — Brocard.^HierAn  loc.  *  Folio-edition, 

psSiS&S.        <iPM]aciT.  15.  •S^fAtarickiit  iw6  fimrtXUft   IXafcv    lny^A» 

n)r  Adfu^w  «lr  ttpmr  Maynt^ioM  V  tit  ifrw,  Muovrra  8*  fir  ^^or,  n«f«>i^ 
«iprT«,  m2  nmXm^inr^  tit  arpm^v  ira2  Ifurri^fiir.  Atheiueut,  1.  1.  e.  23.— 
CMBnbon,  p.  29.~Vid.  1.  4.  fT.  dc  Centibut. 


320  SEVEN    SERMONS   ON    THE  [Serm.  V. 

the  unsearchable  riches  of  Christ,  with  all  kind  of  blessings 
both  for  sanctity  and  safety ;  as  the  apostle  praiseth  God, 
the  Father  of  our  Lord  Jesus  Christ,  who  hath  blessed  us 
with  "  all  spiritual  blessings"  in  heavenly  places  in  Christy 
viz.  election  to  eternal  life, — adoption  to  the  condition  of 
sons,  and  to  a  glorious  inheritance, — redemption  from  misery 
unto  blessedness, — remission  of  sins,— knowledge  of  his  will, 
— holiness  and  unblameableness  of  life, — and  the  seal  of  the 
Holy  Spirit  of  promise  ;  as  we  find  them  particularly  enume- 
rated, Ephes.  i.  3,  13. 

Sect.  2.  The  words,  thus  opened,  do  first  afford  us  one 
general  observation, — in  that  God  singleth  out  so  many  ex- 
cellent good  things  by  name  in  relation  to  that  general  peti- 
tion, '^  Do  us  good  ;^'  that  God  many  times  answereth  prayer 
abundantly  beyond  the  petitions  of  his  people.  They  prayed 
at  large  only  for  good,  leaving  it  (as  it  becometh  us  who 
know  not  always  what  is  good  for  ourselves)  to  his  holy  will 
and  wisdom,  in  what  manner  and  measure  to  do  good  unto 
them ;  and  he  answers  them  in  particular  with  all  kind  of 
good  things :  as,  in  the  former  petition,  they  prayed  in  ge- 
neral for  the  forgiveness  of  sin, — and  God  in  particular  pro- 
miseth  the  healing  of  their  rebellions,  which  was  the  greatest 
of  their  sins.  God  many  times  answers  the  prayers  of  his 
people,  as  he  did  the  "seed  of  Isaac ^,^  with  a  hundred-fold 
increase.  As  God's  word  never  returns  empty  unto  him,  so 
the  prayers  of  his  servants  never  return  empty  unto  them  ; 
and  usually  the  crop  of  prayer  is  greater  than  the  seed  out 
of  which  it  grew  ;  as  the  putting  in  of  a  little  water  into  a 
pump,  makes  way  to  the  drawing  out  of  a  great  deal  more. 
Isaac  and  Rebecca  had  lived  twenty  years  together  without 
any  children,  and  he  grew  now  in  years ;  for  he  was  forty  years 
old  before  he  married.  Hereupon  he  solemnly  prays  to  God 
in  behalf  of  his  wife,  because  she  was  barren ;  and  Ood 
gave  him  more  than  it  is  probable  he  expected ;  for  he  gave 
him  two  sons  at  a  births.  As  the  cloud  which  riseth  out  of 
the  earth  many  times  in  thin  and  insensible  vapours,  falleth 
down  in  great  and  abundant  showers ;  so  our  prayers,  which 
ascend  weak  and  narrow,  return  with  a  full  and  enlarged 
answer.    Qod  deals  in  this  point  with  his  children,  as  Joseph 

f  Gen.  xxvi.  12.         I  Gen.  xxv.21,22. 


Vm.$,|^,  7.]  FOURTEENTH  CHAPTKK  OP  IIOSCA.        .'i21 

did  with  his  brethren  in  Egypt :  he  did  not  only  put  com 
into  their  sacks,  but  returned  tlie  money  which  they  brought 
to  purchase  it  ^.  So  he  dealt  with  Solomon :  he  did  not  only 
give  him  '  wisdom'  and  gifts  of  government,  which  he  asked, 
hot  farther  gave  him  both  '  riches  and  honour/  which  he 
asked  not*.  The  people  of  Israel,  when  they  were  distressed 
by  the  Ammonites,  besought  the  Lord  for  help :  he  turns 
back  their  prayers,  and  sends  them  to  their  idols  to  help 
them:  they  humble  themselves,  and  put  away  their  idols, 
and  pray  again ;  and  the  highest  pitch  that  their  petitions 
moonted  unto,  was, ''  Lord,  we  have  sinned ;  do  unto  us  what, 
soever  seemeth  good  unto  thee ;  only  deliver  us,  we  pray  thee, 
this  day  ^^  And  God  did  answer  this  prayer  beyond  the 
contents  of  it:  he  did  not  only  deliver  them  from  the  enemy, 
and  so  save  them,  but  subdued  the  enemy  under  them,  and 
delivered  him  into  their  hands :  he  did  not  only  give  them 
the  relief  they  desired,  but  a  glorious  victory  beyond  their 
desires  ^  God  deals  with  his  servants,  as  the  prophet  did 
with  the  woman  of  Shunem,  when  he  bid  her  ask  what  she 
needed,  and  tell  him  what  she  would  have  him  to  do  for 
tli€  kindness  she  had  done  to  him,  and  she  found  not  any 
thing  to  request  at  his  hands :  he  sends  for  her  again,  and 
makes  her  a  free  promise  of  that  which  she  most  wanted  and 
desired,  and  tells  her  that  God  would  give  her  a  son "".  So, 
■MUiy  times,  God  is  pleased  to  give  his  servants  such  things 
mft  they  forget  to  ask, — or  gives  them  the  things  which  they 
msk%  in  a  fuller  measure  than  their  own  desires  durst  to  pro- 
pose them.  David  in  his  troubles  asked  life  of  God,  and 
would  have  esteemed  it  a  great  mercy  only  to  have  been  de- 
livered from  the  fear  of  his  enemies :  and  God  doth  not  only 
mnswer  him  according  to  the  desire  of  his  heart  in  that  parti- 
ciliary  and  above  it  too,  for  be  gave  him  "  length  of  days  for 
ever  and  ever;^  but  further  settled  the  crown  upon  bis  head, 
and  added  ^  honour  and  majesty'  unto  his  life^ 
And  the  reasons  hereof  are  principally  two: — 
Sect.  3.— L  We  beg  of  God  according  to  the  sense  and 
knowledge  which  we  have  of  our  own  wants,  and  according 
to  the  measure  of  that  love,  which  we  bear  unto  ourselves. 


k  Gen.  Elii.  25.  i  I  Kinp  iit.  13.        >^  Judse*  z.  15.  >  JuUgct  zi.  12. 

2  Kings  ir.  16.  »  Folio- EH i lion,  p.  559.  •  Pwilm  ixi.  2.  3,  4, 5. 

vol..    III.  Y 


i 


322  SEVEN    SERMONS   ON    THE  [Semi.  V: 

The  greater  oar  love  is  to  oorselves,  the  more  dctiTe  and 
importunate  will  oar  petitions  be  for  such  good  things  as 
we  need :  biit  God  answers  prayers  according  to  his  know- 
ledge of  us,  and  according  to  the  love  which  he  beareth 
unto  us.  Now  God  knows  what  things  we  want,  much 
better  than  we  do  oarselves ;  and  he  loves  our  souls  much 
better  than  we  love  them  ourselves ;  and  therefore  he  gives 
us  more  and  better  things,  than  our  own  prayers  know  how 
to  ask  of  him.  A  little  child  will  beg  none  but  trifles  and 
mean  things  of  his  father,  because  he  hath  not  understand- 
ing  to  look  higher,  or  to  value  things  that  are  more  excel- 
lent :  but  his  father,  knowing  better  what  is  good  for  him, 
bestows  on  him  education,  trains  him  unto  learning  and 
virtue,  that  he  may  be  fit  to  manage  and  enjoy  that  inherit- 
ance which  he  provides  for  him  : — so,  <'  we  know  not  what 
to  ask,  as  we  ought  ^;"  and  when  we  do  know^  our  spirits  are 
much  straitened  ;  we  have  but  a  finite  and  narrow  love  onto 
ourselves :  but  God^s  knowledge  is  infinite,  and  his  love  is 
infinite ;  and  according  unto  these,  are  the  distributions  of 
his  mercy.  Even  the  apostle  himself,  when  he  was  in  a£. 
fliction,  and  buffeted  by  the  messenger  of  Satan,  and  vexed 
with  a  thorn  in  the  flesh, — besought  the  Lord  for  nothing 
"  but  that  it  might  depart  fi'om  him : "  but  God  had  a  fiir 
better  dnswer  in  store  to  the  apostle's  prayer,  and  purpoMxi 
to  do  more  for  him  than  he  desired,  namely,  to  give  him.  m 
'sufficiency  of  grace'  to  support  him,  and  to  'magnify  his 
strength  in  the  infirmity  of  his  servant  *i.'  When  the  prophet 
had  encouraged  men  to  '  seek  the  Lord,'  and  to  turn  unto 
him,  and  that  upon  this  assurance ;  That  he  will  not  only 
hear  petitions  for  mercy  and  forgiveness,  but  will  'multiply 
to  pardon,' — that  is,  will  pardon  more  sins  than  we  can  con* 
fess  (for  with  him  there  is  not  only  mercy,  but '  plenteous 
redemption"^;')  he  further  strengtheneth  our  faith,  and  en- 
courageth  our  obedience  unto  this  duty,  bjthe  consideratioo 
of  the  'thoughts  of  God  ;'— to  wit,  his  thoughts  of  love, 
mercy,  and  peace  towards  us :  '*  My  thoughts  are  not  your 
thoughts,  neither  are  your  ways  my  ways,  saith  the  Lord : 
for  as  the  heavens  are  higher  than  the  earth,  so  are  my  waye 
higher  than  your  ways,  and  my  thoughts  than  your  thoughts." 
Isai.  Iv.  7,  8,  9.     He  can  pardon  beyond  our  petitions,  be- 

P  Rom.  viii.  26.  s  2  Cor.  zii.  9.  '  Psalm  cxiz.  7. 


Vera.6»lS,  7.]    FOURTEENTH  CliAFlKR  OJ^  HOSEA.      U23 

cause  his  thooghU  of  mercy  towards  us  are  beyond  our  ap- 
prehensions.   See  the  like  place,  Jer.  xxix.  10, 1 1«  12. 

Sect.  4. — 2.  Ood  answers  prayers  not  always  with  respect 
to  the  narrow  compass  of  our  weak  desires,  but  with 
respect  to  his  own  honour,  and  to  the  declaration  of  his  own 
greatness:  for  he  promiseth  "to  hear  us^  that  we  may 
glorify  him  */*  Therefore  he  is  pleased  to  exceed  our  peti- 
tions, and  to  do  for  us  abundantly  abore  what  we  ask  or 
think,  that  our  hearts  may  be  more  abundantly  enlarged, 
and  our  mouths  wide  open  in  rendering '  honour  unto  him. 
When  Perillus',  a  favourite  of  Alexander,  begged  of  him  a 
portion  for  his  daughter,  the  king  appointed  that  fifty 
talents  should  be  given  unto  him,  and  he  answered  that 
''ten  would  be  sufficient:"  the  king  replied,  that  "ten 
were  enough  for  Perillus  to  ask,  but  not  enough  for  Alex- 
ander to  grant  :^ — so  God  is  pleased  many  times  to  give  more 
than  we  ask,  that  we  may  look  upon  it  not  only  as  an  act  of 
mercy,  but  as  an  act  of  honour ;  and  to  teach  us  in  all  onr 
prayers  to  move  God  as  well  by  his  glory,  as  by  his  mercy. 
So  Moses  did,  when  he  prayed  for  pardon  unto  Israel,  lest 
Ood's  'Name  should  be  blasphemed".'  So  Joshua  did, 
when  Israel  turned  their  backs  before  their  enemies, — 
"  What  wilt  thou  do  unto  thy  great  name "?""  So  Solomon 
in  his  prayer  at  the  dedication  of  the  Temple,  '^  Hear  thou  in 
Heaven  thy  dwelling-place,  and  do  according  to  all  that  the 
stranger  calleth  to  dice  for :  that  all  the  people  of  the  earth 
may  know  thy  name'."  So  David  in  his,  for  Israel,  and  for 
the  performance  of  God^s  promise  to  the  seed  of  David,  "  Do 
as  thon  hast  said ;  let  it  even  be  established,  that  thy  name 
■lay  be  magnified  for  ever  '."^  So  Asa ;  ''  O  Lord,  thou  art 
oor  God ;  let  not  man  prevail  against  thee*.''  So  Jehosha- 
phat ;  *'  Art  not  thou  God  in  Heaven  ?  and  rulest  not  thou 
over  all  the  kingdoms  of  the  heathen  ?  and  in  thine  hand  is 
there  not  power  and  might,  so  that  none  is  able  to  withstand 
thae  ^t**  &C.  So  Hezekiah,  when  he  spread  the  blasphemies 
of  Sennacherib  before  the  Lord%  "O  Lord  our  God,  save  us 


*  talm  1.12.        *  lltplkkov  M  TUMH  ^«ir  fiKmt^  mhi^^tunos  r^ucm  roif  birymrpUu, 

imUumn  tmmfKom'm  rdXamm   AaSci^*  cdroC  U  f^iHu^of  titwfd  §tymi  M4ttm,  2^ 

y  (l#l)  iUSiSr,  ipio\  r  •dx  <wmA  Mmi.     Phtt.  Apophthcg.  XyUndr.  ii.  p.  179. 

"  Nomb.  ziv.  15,  16,  17.        *  ioib.  vii.  9.        7  1  King^  vHi.  43.        '  1  Chron. 

iVii.  23,  24.      •  2  Chron.  xiv.  11.      >»  2  Chron.  xx.  6.      •  Folio  Kdition.  p.  5fiO. 

y2 


334 


SEVEH    SERUONS    ON    THE 


[SetlU.  V. 


from  his  hand,  that  all  the  kingdoms  of  the  earth  may  know 
that  thou  art  the  Lord,  even  thou  ouly'',"  So  the  church  of 
God  in  the  lime  of  distress  ;  "  Help  us,  O  God  of  our  sal- 
vation, for  the  glory  of  thy  name;"  and  deliver  and  purge 
away  our  sins  for  thy  name's  sake:  wherefore  should  t)»e 
heathen  say.  "Where  is  their  God'?"  As  every  creature 
of  God  was  made  for  his  glory  ' ;  so  every  attribute  of  God 
doth  work  and  put  forth  itself  for  his  glory.  If  he  show 
mercy,  it  is  to  shew  the  '  riches  of  his  glory ';' — If  he  execute 
justice,  it  is  to  make  his  '  power  known  •".'  When  he  putlelli 
forth  his  power,  and  doth  terrible  things,  it  is  to  make  his 
•  name  known '.'  If  he  engage  his  truth,  and  make  his  pro- 
mises Yea  and  Amen,  it  is  for  his  own  glory,  and  that  his 
*name  may  be  magnified  in  doing  what  he  hath  saidV 
Whensoever  therefore  we  pray  unto  God,  and  therein  im- 
plore  his  mercy  on  us,  his  justice  on  his  enemies,  his  truth 
to  be  fu]6tled,  his  power,  wisdom,  or  any  other  attribute  to 
be  manifested  towards  his  people, — the  highest  and  most 
prevailing  medium  we  can  use,  is  the  *  glory  of  bis  own 
name :'  God's  ultimate  end  in  working  must  needs  be  our 
strongest  argument  in  praying,  because  therein  it  appears, 
that  we  seek  his  interest  in  our  petitions,  as  well  as,  and 
above  our  own. 

Sect.  6.  This  serveth,  first,  to  encourage  us  unto  prayer, 
because  God  doth  not  only  bear  and  answer  prayers,  which  is 
a  sufficient  motive  unto  his  servants  to  call  upon  him, "  O  thou 
that  hearest  prayers,  unto  thee  shall  all  flesh  come';"  but 
because  he  oftentimes  exceedeth  the  modesty,  the  ignorance, 
the  fearfulness  of  our  requests,  by  giving  unto  us  more  than 
we  ask.  When  poor  men  make  requests  unto  us,  we  usuaUj 
anawer  them  as  the  echo  doth  the  voice;— the  answer  cnti 
off  half  (be  petition.  The  hypocrite,  in  the  apostle,  (Jaoea 
ii.  16, 16,)  when  he  saw  a  brother  or  sister  naked  or  de&b- 
tute  of  daily  food,  would  "  bid  him  be  warmed  or  filled,"— 
but  in  the  mean  time  "give  him  nothing  "  that  was  need- 
ful; and  ao  did  rather  mock  than  answer  their   reqnetts. 

•t  l»i.  xxivii.  20.  «  Palm  Ixiii.  S,  10.  f  Piov.  xti.  *.  Rom.  xi.  36. 

■  Rom.  ix.  23.  Ephei.  i.  1 1,  13.  t^  Ram.  ix.  17,  22.  2Thes.i.9.  >  Iw>. 

Uir.1,2,3.  k2Cor.l.20.   2Sxm.  vil.  SS,  26.  Eiod,  iii.  M,  15.   xii.i). 

Jaib.Kii.  15.        iPulm  lxv.3.  txvi.!0.  IxxxtI.  5,6,7.  cii.  17. 


Ven.  5,6,7.]    FOURTEENTH  CllAPTER  OF  H08EA.       336 

We  shall  seldom  find  amongst  men  Jael's  courtesies  "" :  giv- 
ing milk  to  those  that  ask  water,  except  it  be  as  hers  was, 
Kpov  Anfoy,  munus  fcum  hamo ",  an  entangling  benefit, 
the  better  to  introduce  a  mischief.  There  are  not  many 
Naamans  among  us,  that  when  you  beg  of  them  one  talent, 
will  force  you  to  take  two"*.  But  God's  answer  to  our 
prayers  is  like  a  multiplying-glass,  which  renders  the  request 
moch  greater  in  the  answer  than  it  was  in  the  prayer.  As 
when  we  cast  a  stone  into  the  water,  though  it  be  but  little 
io  itself,  yet  the  circles  which  come  from  it,  spread  wider 
and  wider«  till  it  fill  the  whole  pond; — so  our  petitions, 
though  very  weak  as  they  come  from  us,  and  craving  but 
some  one  or  other  good  thing,  yet  finding  way  to  the  foun- 
tain of  life,  and  unsearchable  treasure  of  mercy  which  is  in 
Christ,  are  usually  answered  with  many  and  more  spreading 
benefits.  The  trumpet  p  exceedingly  strengtheneth  the 
voice  which  passeth  through  it :  it  goes  in  at  a  iiarrow  pa»- 
smge,  and  the  voice  is  but  a  silent  breath,  as  it  comes  from 
the  mouth  ;  but  it  goes  out  wider  with  a  doubled  and  mul- 
tiplied vigour  : — so  our  prayers  usually  go  up  narrow  to  God, 
bat  they  come  down  with  enlarged  answers  from  him  again: 
as  the  root  is  but  of  one  colour,  when  the  flower  which 
groweth  out  of  it,  is  beautified  with  variety. 

Now  this  should  be  a  great  encouragement  unto  us  to  call 
opon  God  with  sincerity  of  heart,  because  he  multiplieth  to 
pardon,  because  *'  we  know  not  the  numbers"  of  his  salva- 
tion "1;  **  we  cannot  count  the  sum^  of  his  thoughts  towards 
as  ^  If  there  were  any  man  so  wealthy,  that  it  were  all  one 
with  him  to  give  pounds  or  pence,  and  who  usually,  when  he 
were  asked  silver,  would  give  gold, — every  indigent  and  ne* 
cessitous  person  would  wait  upon  this  man'*s  mercy.  Now, 
it  is  as  easy  with  God  to  give  talents  as  farthings,  as  easy  to 
over-answer  prayers,  as  to  answer  them  at  all.  It  is  as  easy 
to  the  sun  to  fill  a  vast  palace,  as  a  little  closet,  with  light;  as 
easy  to  the  sea,  to  fill  a  channel,  as  a  bucket,  with  water. 
'*  He  can  satisfy  with  goodness,  and  answer  with  wonderful 
and  terrible  things*.^    Oh!  who  would  not  make  requests 

■  Judges  ▼.21.  ■  Seneca.  ^  2  Kinp  ▼.  23.  P  Spiritus  notter  dariorem 
«ooiim  reddit,  c^km  ilium  tuba,  per  longi  canalU  anguitiat  tractum,  potentiorem 
aovitiiiiio  exito  effbdiL  Sen.  EpUt.  lOS. — Ruhkopf,  vol.  iii.  p.  315.  ^  Fnlm 

Usi.  IS.        r  Psalm  cxzxiz.  17,  IS.        •  Pialm  Izv.  4,  5. 


326  ISKVKN    SLKMONS    ON    THE  [Serm.  V 

unto  such  a  Qod,  whose  usual  answer  unto  prayer  is, ''  Be  it 
unto  thee  as  thou  wiltM^  Nay,  who  answers  us  beyond 
•'  our  wills  and  thoughts";"  and  measureth  forth  mercy  by 
the  greatness  of  his  own  grace,  and  not  the  narrowness  of 
our  desires.  The  shekel  *  belonging  to  the  sanctuary  was^ 
as  many  learned  men  think »  in  weight  double  to  the  common 
shekel,  which  was  used  in  civil  matters : — to  note  unto  us, 
that  as  God  expects  from  us  double  the  care  in  things  be- 
longing unto  him,  above  what  we  use  in  the  things  of  the 
world, — so  he  usually  measureth  back  double  unto  us  again: 
*'  good  measure,  pressed  down,  shaken  together,  and  running 
OTer,  into  our  bosoms."*^  When  the  man,  sick  of  the  palsy, 
was  carried  >  unto  Christ  to  be  healed, — Christ  did  beyond 
the  expectation  of  those  that  brought  him ;  for  he  not  only 
cured  him  of  his  disease,  but  of  his  sin  ;  gave  him  not  only 
health  of  body,  but  peace  of  conscience : — First,  "  Be  of 
good  cheer,  thy  sins  be  forgiven  thee  ;^  and  then,  "  Arise, 
take  up  thy  bed,  and  go  to  thy  house '."  The  thief  on  the 
cross  besought  Christ  to  remember  him,  when  he  came  into 
his  kingdom;  but  Christ  answers  him  far  beyond  his  petition, 
assuring  him  that,  the  very  same  day,  he  should  be  with 
him  in  Paradise  *.  The  poor  man  at  the  gate  of  the  temple 
begged  for  nothing  of  Peter  and  John  but  a  small  alms ; 
but  they  gave  him  an  answer  to  his  request  far  more  worth 
than  any  other  alms  could  be;  namely,  such  an  alms  as 
caused  him  to  stand  in  need  of  alms  no  longer,  restored  him 
in  the  name  of  Christ  unto  sound  strength,  that  he  "  walked, 
and  leaped,  and  praised  God^^  In  like  manner  %  doth  God 
answer  the  prayers  of  his  people,  not  always  (it  may  be)  in 
the  kind,  and  to  the  express  will  of  him  that  asketh ;  but 
for  the  better,  and  consequently  more  to  his  will  than  himself 
expressed. 

Sect.  6.  Secondly,  This  should  encourage  us  in  prayer  to 
beg  for  an  answer,  not  according  to  the  defect  and  narrow- 
ness of  our  own  low  conceptions,  but  according  to  the  Ad- 

*  Mtttb.  zv.  28.        «  Epbcf .  iii.  20.        *  Hier.  in  Exek.  Ad.-^Pagmm*  ii 
Tbetaur.— ff%;ttfna  de  mensur.  Heb.  lib.  I.e.  1.  Sect.  6.  l.«-Bn.  on  Mat.  V 
24. — Jun.  in  Gen.  23.— 3fa«tu«  in  Joth.  7 .^^Aintworth  on  Gen.  20. — Ser^r»  i 
Joih.  7,  q.  5.  yFolioEdidon,  p.  561.  >  Matth.  ix.  2,  6.  •  Lo 

zxiii.  42«  43.  ^  Acts  iii.  6.  «  Si  non  secundum  ▼olontatem,  tamen 

utilitatem.    Upd^t^  i  i^Xrrc*  A  8^  X4ytr9,  mapmr^fim,    Acrot.  apuH  Pfuim 
Lacmiic.  Apophtheg.  Xyland.  torn.  2.  p.  216. 


Vera.5»6,7.]    FOURT££NTtl  CUAPTEK  OF  H08KA.  37 


of  God's  own  abundant  mercies.     It  would  not  (ilease 
one  of  us,  if  a  beggar  should  ask  of  us  gold,  or  jewels,  silk, 
or  dainties;   we  should  esteem  such  a  petitioner  fuller  of 
pride  and  impudence  than  of  want.     But  God  delights  to 
ksTe  his  people  beg  great  things  of  him,  to  implore  the  per- 
fcmmnce  of  "exceeding  great  and  precious  promises**;"  to 
pray  for  a  share  in  the  "  unsearchable  riches  of  Christ ;"  to 
know  things  which  pass  knowled(;e,  and  to  be  filled  *'  with 
the  fulness  of  God*;"  to  ask  "  things  which  eye  hath  not 
sees,  nor  ear  heard,  nor  hath  entered  into  the  heart  of  man 
to  conceive  ^;'^  to  ask  not  as  beggars  only  for  un  alms,  but 
as  '  children  for  an  inheritance  * ;'  not  to  ask  some  thing,  or 
a  iew  things,  but  '*  in  every  thing  to  let  our  requests  be 
made  known  unto  God**:"  because,  with  Christ,  he  giveth 
as  "  freely  all  things* ;"  even  "  all  things  richly  to  enjoy  ''.'* 
As  Alexander  the  Great  *  was  well  pleased  with  Anaxarchus 
the  philosopher,  when  he  desired  a  hundred  talents  of  his 
treasurer :  "  He  doth  well,**  saith  he, ''  in  asking  it;  and  un* 
derstauds   his  friend  aright,  who  hath  one  both  able  and 
willing  to  give  him  so  great  a  gift."    God  allows  his  children 
m  spiritual  and  heavenly  ambition  to  "  covet  earnestly  the 
best  gifts  "" ;"— -to  aspire  unto  a  kingdom  ;  and  accordingly 
to  put   op  great  and  honourable  requests  unto   him  ; — to 
think  what  great  things  Christ  hath  purchased,  what  great 
tilings  God  bath  promised  and  proposed  to  us ;  and  to  regu- 
late our  prayers  more  by  the  merits  and  riches  of  Christ, 
and  by  the  greatness  of  God's  mercies,  tlian  by  those  ap- 
prehensions which  we  cannot  but  havcL  of  our  own  unwor- 
thiness. 

Sect.  7.  Now  next  from  the  particulars  of  the  text, 
though  many  particular  observations  might  be  raised,  yet  I 
shall  reduce  them  unto  one  general,  which  may  comprehend 
the  particulars ;  namely, — That  whom  God  loves  and  par- 
dons, upon  them  he  poureth  forth  the  benediction  of  his 
grace  and  Spirit,  as  the  dew  of  heaven,  to  quicken  them 
anto  a  holy  and  fruitful  conversation.  The  general  pro- 
Maes  nakedly  set  down  before,  I  '  will  heal/  I  '  will  love,' 
are  here  further  amplified  by  many  excellent  metaphors,  and 

^SPte.  i.4.  •  Ephes.  iii.S,  16,  IS.  H  Cor.  ii.  9.  I  Rom. 

viiL  15, 17,  S3.  Gal.  it.  6,  7.        ^  Phil.  itr.  6.        ^  Rom.  vtii.  32.  ^  i  Tim. 

vi.  17         I  Plutarch.        »  |  Cor.  xti.  31. 


328  SEVEN    SEHMONS    ON    THE  [Serm.  V. 

elegant  figures, — which  are  nine  in  number,  multiplied  into 
so  many  particulars,  partly,  because  of  the  difficulty  of  the 
promise  to  be  believed,  which  is  therefore  severally  incul- 
cated and  represented  ; — partly,  because  of  the  dejectednosa 
of  the  people  under  the  variety  of  their  former  sufferings, 
who  are  therefore  by  variety  of  mercies  to  be  raised  up  and 
revived  ;— -and,  partly,  to  represent  the  perfection  and  com- 
pleteness of  the  blessings  intended,  which  should  be  of  all 
sorts^  and  to  all  purposes.  And  the  foundation  of  all  the 
rest  is  this,  that  God  promiseth  to  be  as  the  '  dew  *  unto 
Israel :  for  Ephraim  having  been  cursed  with  much  drought 
and  barrenness ;  now  when  God  blesseth  him  again,  he  pro- 
miseth  to  be  unto  him,  as  dew  is  to  the  weary  and  thirsty 
ground,  which  so  refresheth  it,  that  the  fruits  thereof  do 
grow  and  flourish  again.  Lilies,  flowers,  trees,  vines,  corn, 
are  very  apt  (especially  in  such  hot  countries  as  Judea), 
without  much  refreshing  dew  and  showers  from  heaven,  to 
dry  up  and  wither  away  :  so  would  Ephraim  have  been  quite 
consumed  by  the  heavy  wrath  of  God,  if  he  should  not,  with 
the  supplies  of  his  great  and  holy  Spirit,  and  with  his 
heavenly  refreshments  and  loving  countenance,  revive  them 
again. 

*  Dew,^  in  the  natural  signification  of  it,  importeth  a  com- 
forting, refreshing,  encouraging,  and  calling  forth  the  fruits  of 
the  earth,  as  being  of  a  gentle,  insinuating  virtue,  which  lei- 
surely soaketh  into  the  ground :  and,  in  that  sense,  is  mention- 
ed as  a  blessing",  Gen.  xxviii.  39.  In  the  mystical  and  spiritual 
sense  of  it,  it  signifieth  Christ*;  who,  by  his  holy  word  aod 
heavenly  grace  dropping  down  and  distilling  upon  the  souk 
of  menP, — by  his  princely  favour  and  loving  countenance, 
which  is  as  a  cloud  of  the  latter  rain  i, — by  his  heavenly 
righteousness,  and  most  spiritual  efficacy  % — doth  so  quicken, 
vegetate,  and  revive  the  hearts  of  men,  that  they,  like  ''  dew 
from  the  womb  of  the  morning,^  are  bom  in  great  abun- 
dance unto  him  ;— as  multitudes  of  men,  and  believers,  use 
to  be  expressed  in  the  Scripture  by  *  drops  of  dew '.'  In 
one  word,  that  which  dew  is  to  the  fields,  gardens,  vine- 
yards,  flowers,  fruits  of  the  earth,  after  a  hot  and  a  scorch 

B  FoUo-Edition,  p.  562.  •  Chrys,  in  Ps.  li.  7.   Ptalm  luii.  6.  P  Oeo 

xx.yH.  2.  Job  xziz.  22,  23.  ^  Prov.  xvi.  15.  xiz.  12.  '  Isti.  xx? i.  If 

xlv.  8.        •  Psalm  ex.  3.  Midi.  V.  7. 


Vers.  3,6,7.]    FOURTEENTH  CHAPTLK  OF  II08EA.      329 

ing  day ;  that  tbe  favour,  word,  grace,  loving  countenance, 
and  holy  Spirit  of  Christ,  will  be  to  tbe  drooping  and  af- 
flicted consciences  of  his  people. 

From  this  metaphor  then  we  learn, 

1.  That  we  are  naturally  dry,  barren,  fruitless,— and  ut- 
terly unable  to  do  any  good,  to  bring  forth  any  fruit  unto 
God ; — like  a  heathy  and  parched  land  subject  to  the 
scorching  terrors  of  the  wrath  of  God,  and  to  his  burning 
indignation.  So  Christ  compares  Jerusalem  unto  a  dry, 
withered  tree,  fitted  unto  judgement  *.  And  he  assuretli  us, 
that,  "  out  of  him,  we  can  do  nothing  "  ;"  in  us,  of  ourselves, 
there  ''  dwelleth  no  good  thing  \"  We  are  not  of  ourselves, 
as  of  ourselves,  "  sufficient  unto  any  thing ^.^  He  is  the  sud 
that  healeth  us  ' ; — he  the  rain  that  disposeth  us  * ; — he  the 
root  that  deriveth  life  and  nourishment  upon  us  ^.  As  natu- 
ral,  so  much  more  spiritual,  fruitfulness  hath  its  ultimate 
resolution  into  him,  who  alone  is  the  '  father  of  the  rain,'  and 
'  begetteth  the  drops  of  dew '.' 

Sect.  8. — 2.  That  the  grace  of  God  is  like  dew  to  the  bar- 
ren and  parched  hearts  of  men,  to  make  them  fruitful.  And 
there  are  many  things,  wherein  the  proportion  and  resem- 
blance stands : — 

First,  None  can  give  it  but  God :  it  comes  from  above  ;  it 
is  of  a  celestial  original ;  the  nativity  thereof  is  from  "  the 
womb  of  the  morning."^  Are  there  any  amongst  the  vanities 
of  the  Gentiles  that  can  cause  rain  ?  or  can  the  heavens  give 
showers  ?  *'  Art  not  thou  he,  O  Lord  our  God  ?  for  thou 
hast  made  all  these  things ''."  And  the  like  we  may  say,  in  a 
more  strict  and  peculiar  sense,  of  regeneration.  That  it  is  a 
spiritual  and  *  heavenly  birth;'  it  is  **  not  of  blood,  nor  of  the 
will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God." — There 
is  DO  concurrence  or  active  assistance  of  the  flesh,  or  of  any 
natural  abilities  unto  a  birth,  which  is  merely  spiritual*. 
Therefore  Christ  was  pleased  to  go  up  into  Heaven,  before 
be  shed  forth  his  holy  Spirit  in  abundance  on  the  church*'; 
— ^to  teach  us,  first,  that  our  conversion  and  sanctification 


«  Lake  xxtii.  31.  •  John  xv.  4,  5.  *  Rom.  vii.  18.  7  2  Cor.  iii.  ft. 

*MaLiY.2.  •  PMlm  Izxii.  6.  b  Revel,  xxii.  16.  «  Hoe.  ii.  21,33. 

Job  xxKTiti.  28.  <<  Jcr.  xit.  23.  •  John  i.  13.  Job  iii.  5, 6.  Jamee 

i.  17, 18.  f  John  %*ii.  39.  xti.  17.  Acu  i.  4,  ft. 


330  SEVEN    SERMONS   ON    THE  [Serm.  V. 

comes  from  above,  by  a  divine  teaching',  by  a  spiritnal  con* 
viction,  by  a  supernatural  and  omnipotent  traction,  by  a  hea- 
venly calling,  by  the  will  of  him  who  alone  can  give  a  will 
unto  us.  No  voice  can  be  heard  by  those  that  are  dead,  bat 
"  the  voice  of  the  Son  of  Man\"  And  withal  to  acquaint  us, 
whither  the  affections  and  conversations  of  men,  thus  sanc- 
tified, should  tend, — namely,  unto  Heaven, — as  every  thing 
works  towards  its  original,  and  every  part  inclines  unto  the 
whole  \  With  allusion  unto  this  metaphor  of  dew  or  rain, 
the  holy  Spirit  is  said  to  be  'poured^  out  upon  the 
churches  ^ ;  and  the  '  word  of  grace  '  is  frequently  compared 
unto  rain.  As  it  is  the  seed  by  which  we  are  enabled  to  be 
fruitful^ — so  it  is  the  rain  which  softeneth  the  heart,  that  it 
may  be  the  better  wrought  upon  by  that  seminal  virtue; 
(Isai.  Iv.  10, 1 1 .  Heb.  vi.  7.)  ;  whereas  false  teachers  are  called 
**  clouds  without  water  *"  :^  they  have  no  fructifying  virtue  in 
them.  None  can  give  grace  but  God  :  it  is  heavenly  in  its  na- 
ture, therefore  it  is  so  in  its  original:  ^Mt  stays  not  for  man'':** 
it  depends  not  on  the  wills,  concurrences,  preparations,  or 
dispositions  which  arise  out  of  us,  but  it  wholly  preventeth 
us ;  we  are  made  active  by  it,  but  we  are  not  at  all  antece- 
dently active^  in  fitting  or  disposing  ourselves  for  it. 

Secondly,  It  is  the  fruit  of  a  serene  p,  clear,  and  quiet 
Heaven:  for  dew  never  falleth  either  in  scorching  or  tem- 
pestuous weather,  as  philosophers  have  observed.     In  *i  like 

f  lu  docet  ut  qaod  quisqae  didicerit,  non  tantum  cogooscendo  videic,  md 
ctiam  Tolcndo  appetat,  agendoque  perficiat :  Aug.  de  giat.  Christi,  cap.  14w^- 
Trahitur  miris  modis  ut  velit,  ab  illo  qui  novit  intus  in  ipsis  hominum  corditmi 
opcrari,  non  ut  homines,  quod  fieri  non  potest,  nolentes  credant,  sed  ut  voleiiiet 
ex  nolentibus  fiant :  Aug.Com.  2.Epi8t.  Pelag.  lib.  1.  cap.  19.  torn.  10.  p.  8S3. 
Interna,  occulta,  mirabilis,  inefiabtlia  pot«stas : — Aug.  de  grat.  Christi,  cap.  24^--^ 
Occultissima,  cfficacissima  potcstas  -.  Aug.  cont.  2.  Ep.  Pelag.  1i.  1.  cap.  20.— 
Omni  potentissima  potestas  :  Aug,  de  corrept.  ct  grat.  cap.  14. — <  Mode  miiablB 
et  iDeflhbili  agens:'de  preedestinat.  sanct.  cap.  20.  *  Idque  indeclinabiliter  atque 
insuperabiliter.'  de  corrept.  et  grat.  cap.  12.  *  Intus  k  patre  audiunt  atque  diHaal» 
qui  credunt ;'  de  praedcst.  sanct.  cap.  8.—'  Vocatio  alta  et  secreta  •/  Episu  107^— 
Bernard.  Serm.  Parv.  Serm.  66.  ^  John  vi.  44,  45.  xvi.  8,  9,  10,  11.    Heb. 

iii.  1.  James  i.  18.  Phil.  ii.  13.  John  y.  25.  Heb.  xii.  25.  i  Col.  iii.  1,  2. 

Phil.  iii.  20.  k  Acts  ii.  17.  lit.  iii.  6.  1  Matth.  xiii.  18.  »  Jode 

T.  12.  ^  Mic.  V.  7.  o  Pedissequa,  non  prsevia  voluntas ;  ^i^.  Ep. 

106.—'  Giitiam  Dei  pr«venire  dicimus  hominum  voluntates  /  Epis.  107.  uc  veli- 
mut,  sine  nobis  operatur  ;  cum  autem  volumus,  nobiKum  cooperatur ;  Aug.  de 
grat.  etlib.  arbitr.  ca.  7.  p  Arist,  Meteorolog.  lib.  i.  cap.  10.'— Plin.  lib.  2. 

cap.  60. 1 . 1 8.  cap.  29.  q  Folio- Edition,  p.  563. 


Vert.  5,  6,  7.]     FOUUTKENTIl  CIIAPTLK  OF  110S£A.      331 

manlier,  the  grace,  favour,  and  bleBsings  of  God,  are  the 
finiits  of  his  reconciled  affection  towards  us.  Upon  the 
wicked  he  raineth  **  storm  and  tempest  ;^  he  showereth 
down  on  them  the  fury  of  his  wrath ;  and  shows  himself 
dark,  cloudy,  gloomy,  terrible  unto  them  ^  But  unto  those 
that  fear  his  name,  he  openeth  a  clear  and  a  gracious  coun- 
toiance ;  and  being  reconciled  unto  them,  sheddeth  abroad 
his  love  into  their  hearts,  and  his  peace  into  their  con- 
sciences, like  Gideon's  dew  on  the  fleece  and  on  the  ground, 
as  a  special  evidence  of  his  grace :  and  therefore  the 
Psalmist  compares  the  love  and  peace  that  is  amongst 
brethren,  unto  dew,  Psalm  cxxxiii.  3.  which  ever  falleth 
from  a  calm,  serene,  and  quiet  sky. 

Sect.  9.  Thirdly,  It  is  abundant  and  innumerable  :  who 
can  number  the  drops  of  dew  on  the  ground,  or  the  *'  hairs 
of  little  rain?" — for  so  they  are  called  in  the  original  cvrw*, 
because  of  their  smallness  and  number  \  So  Husbai  express- 
e€b  the  multitude  of  all  Israel":  '*  We  will  light  upon  him, 
as  the  dew  falleth  upon  the  ground. ''^  And  the  multitude  of 
believers  are  said  to  be  bom  unto  Christ  by  his  sending  forth 
the  rod  of  his  strength,  ''  as  dew  from  the  womb  of  the 
morning '  :^  as  we  find  historically  verified  ^  Such  is  the 
grace  and  favour  of  God  unto  his  people  after  their  conver- 
sion ;  unsearchable,  it  cannot  be  comprehended  or  measured, 
Dor  brought  under  any  number  or  account '.  Christ  is  corn- 
ered onto  manna  ;  he  was  the  bread  that  came  down  from 
Beaven^  and  manna  came  in  mighty  abundance,  so  that  there 
was  enough  for  every  one  to  gather  ^  It  had  dew  under  it, 
and  dew  over  it,  as  we  may  conjecture  by  comparing  Exod. 
mri.  14  with  Mumb.  xi.  9 ;  whereunto  the  Holy  Ghost  seemeth 
to  allude  when  he  speaks  of  the  '*  hidden  manna'  :^' — though 
Uiat  may  likewise  refer  unto  the  pot  of  manna  which  was 
kept  in  the  tabernacle  ^ ;  as  our  life  is  said  to  be  "  hid  with 
Christ,'*  now  be  is  in  heaven  '.  By  this  dew  coming  along 
with  manna  is  intimated,  that  the  mercies  of  God  in  Christ, 

'  Psalm  xi.C.  Uzxiii.  15.   Job  xx.  23.  Nah.  i.  3, 8.  •  DuncmtC$  Siereo- 

^  Bible,  vol.  i.  p.  29'i.  t  Deut.  xxx.  2.  "2  Sam.  xvii.  12. 

>  halm  ex.  3.  J  Acts  ii.  41.    v.  U,  16.    vi.  7.     ix.  31,  41.    xix.  20. 

'  Pialmlxsi.  15.    cxxxix.  17,  18.  •  John  vi.  M),  51.  b  Exod. 

xw.  16.  c  Rcy.  ii.  17.  <*  Exod.  xvi.  32,  33.  Ifeb.  ix.  4.  •  Utd. 

C^.8pidlcs.  P-  >32,  133.  *  Col.  iii.  3. 


332  SKVEN   SERMONS   ON   THE  [Serm.  V. 

his  '  daily  mercies*  (which  are  said  with  allusion,  I  suppose, 
unto  this  manna,  to  be  renewed  'every  morning V)  ^^^ 
his  '  hidden  mercies/  to  wit,  the  inward  comforts  of  bis 
grace  and  Spirit, — are  all  innumerable  and  past  finding  out. 
We  may  say  of  his  mercies,  as  the  psalmist  of  his  command* 
ments, — "  I  have  found  an  end  of  all  perfection,  but  these 
are  '  exceeding  broad ;' "  more  than  eye  hath  seen,  or  ear 
heard,  or  the  heart  itself  is  able  to  comprehend  ^ 

Fourthly,  It  is  silent,  slow,  insensible  :  while  it  is  falling, 
you  cannot  say,  *  Here  it  is :' — it  deceives  the  eye,  and  is  too 
subtile  for  that  to  see  it :  it  deceives  the  ear,  and  is  too  si- 
lent for  that  to  hear  it :  it  deceives  the  face,  and  is  too  thin 
and  spiritual  for  that  to  feel  it.  You  see  it,  when  it  is  come; 
but  you  cannot  observe,  how  it  comes.  In  this  manner  was 
God  pleased  to  fill  the  world  with  the  knowledge  of  his  gos- 
pel, and  with  the  grace  of  his  Spirit,  by  quiet,  small,  and 
(as  it  were)  by  insensible  means.  '*  The  kingdom  of  God 
came  not  with  observation  ^  ;**  that  is,  with  any  visible  nota* 
ble  splendour,  or  external  pomp,  as  the  Jews  expected  the 
Messiah  to  come;  but  it  came  with  spiritual  efficacy,  and 
with  internal  power  upon  the  consciences  of  men,  and  spread 
itself  over  the  world  by  the  ministry  of  a  very  few  despised 
instruments.  With  respect  unto  which  manner  of  working, 
the  Spirit  is  compared  unto  *  wind,^  which  we  hear  and  feel, 
but  "  know  not  whence  it  comes,  nt)r  whither  it  goes  ^^  The 
operations  of  grace  are  secret  and  silent  upon  the  conscience: 
you  shall  find  mighty  changes  wrought,  and  shall  not  tell 
how  they  were  wrought.  The  same  man,  coming  into  the 
church,  one  hour,  a  swine,  a  dog,  a  lion, — and  going  out 
the  next  hour,  in  all  visible  respects  the  same,  but  invisibly 
changed  into  a  lamb. 

Fifthly,  It  is  of  a  soft  and  benign  nature,  which  gently 
insinuateth  and  worketh  itself  into  the  ground,  and  by  de^ 
grees  moisteneth  and  mollifieth  it,  that  it  may  be  fitted  unto 
the  seed  whij[:h  is  cast  into  it.  In  like  manner,  the  Spirit, 
the  grace,  the  Word  of  God,  is  of  a  searching,  insinuating, 
softening  quality :  it  sinks  into  the  heart,  and  works  itself 
into  the  conscience ;  and  from  thence  makes  way  for  itself 
into  the  whole  man,  mind,  thoughts,  afiections,  words,  ao- 
tions,  fitting  them  all  unto  the  holy  seed  that  is  put  into 

I  Um.  iii.  33.  >>  1  Cor.  ii.  9.         >  Uke  xvii.  20,  21.         ^  John  m.  S. 


yeft.6,6,7.]    FOURTEENTH   CHAPTER  OF  HOSKA.      333 

them  : — as  the  earthy  being  softened  and  mingled  with  the 
dew,  is  the  more  easily  drawn  up  into  those  varieties  of 
herbs  and  fraits,  that  are  fed  by  it. 

Sixthly,  It  is  of  a  vegetating  and  quickening  nature ;  it 
eauseth  things  to   grow  and  revive  again.     Therefore  the 
prophet  calls  it "  the  dew  of  herbs  *,"  which  are  thereby  re- 
fireshed,  and  recover  life  and  beauty.     Even  so  the  Word 
and  Spirit  of"  grace  distilling  upon  the  soul,  "as  small  rain 
upon  tender  herbs,  and  as  showers  on  the  grass,"  cause  it  to 
live  the  life  of  God,  and  to  bring  forth  the  fruits  of  holiness 
and  obedience  '^.     Those  parts  of  the  world  which  are  under 
either  perpetual  frosts,  or  perpetual  scorchings, — are  barren 
and  fruitless,  the  earth  being  closed  up,  and  the  sap  thereof 
dried  away  by  such  distempers: — such  is  the  condition  of  a 
soul  under  wrath,  that  hath  no  apprehensions  of  God  but  in 
firost  or  fire  ;  for  who  can  stand  "  before  his  cold  °?"   Who 
can  dwell  with  "  everlasting  burnings  p  r"     Fear  contracteth 
and  bindeth  up  the  powers  of  the  soul :  it  is  the  greatest  in- 
diaposer  of  all  other  unto  regular  action.    But  when  the  soul 
can  apprehend  God  as  love,  find  healing  in  his  wings,  and 
reviving  in  bis  ordinances, — this  love  is  of  an  opening  and 
expansive  quality,  calling  forth  the  heart  unto  duty ;  love 
within  (as  it  were)  hastening  to  meet  and  close  with  love 
without;  the  love  of  obedienpe  in  us,  with  the  love  of  favour 
and  grace  in  God.    I  shut  and  bar  my  door  against  an  enemy 
whom  I  fear,  and  look  upon  as  armed  to  hurt  me;   but  I 
open  vride  my  doors,  my  bosom,  unto  a  friend  whom  I  love, 
and  look  upon  as  furnished  with  counsel,  and  comfort,  and 
benefits  to  revive  me.     There  is  a  kind  of  mutual  love  be- 
tween dew  and  the  earth :  dew  loves  the  earth  with  a  love 
of  beneficence,  doing  it  good ;    and  earth   loves  the  dew 
frith  a  love  of  concupiscence,   earnestly  desiring  it,  and 
Opening  unto  it.     Such  is  the  love  between  Christ  and  the 
aoul,  when  he  appears  as  dew  unto  it.     He  visits  the  sool 
with  a  love  of  mercy,  reviving  it ;  and  the  soul  puts  forth 
itself  towards  him  in  a  love  of  duty,  earnestly  coveting  as 
well  to  serve  as  to  enjoy  him. 

Lastly,  It  is  of  a  refreshing  and  comforting  nature,  tem- 
pering the  heat  of  those  hotter  countries,  and  so  causing  the 

i  Ini.  xrn.  19.  "  Folio- Edition,  p.  564.  ■  Itti.  W.  10,  11. 

•  ha\m  cxWii.  17.  P  liai.  zuiii.  14. 


334  S£V£X    fSEJIMONS   ON    THE  [Serm.  V. 

face  of  things  to  floarish  with  beauty  and  delight.  So  Qod 
promiseth  to  be  unto  his  people  in  their  troubles, ''  as  a  clood 
of  dew  in  the  heat  of  harvest  ^.^  The  spiritual  joy  i^ 
heavenly  comfort,  which  the  peace  and  grace  of  God  mi- 
nistereth  to  the  consciences  of  believers  %  is  said  to  make 
*'  the  bones  flourish  like  an  herb '  :^'  as  on  the  other  side, 
a  broken  spirit  is  said  to  "  dry  up  the  bones  *."  "  Their 
soul/'  saith  the  prophet,  *'  shall  be  as  a  watered  gardeq,  they 
shall  sorrow  no  more ;  I  will  turn  their  moufning'  into  joy, 
and  will  comfort  them  "."' 

Sect.  10.  By  all  which  we-  should  learn.  First,  As  to  be 
sensible  of  our  own  personal  and  spiritual  dryness,  barren- 
ness, emptiness  of  fruit  and  peace,  hard  hearts,  with  red  coo* 
sciences,  guilty  spirits,  under  our  own  particular  sins ;  so^ 
in  regard  of  the  whole  land,  to  take  notice  of  that  tempest 
of  wrath,  which,  like  an  east  wind  out  of  the  wilderness, 
*'  drieth  up  our  springs,  and  spoileth  our  treasures,"  as  the 
prophet  complains  ^ ;  and  to  be  humbled  into  penitent  reso* 
lutions,  as  the  church  here  is.  If  God,  who  was  wont  to  be 
as  dew  to  our  nation,  who  made  it  heretofore  like  a  paradise 
and  a  watered  garden, — be  now  as  a  tempest,  as  a  consutoidg 
fire  unto  it, — turning  things  upside  down, — burning  the  inba- 
bitants  of  the  earth, — causing  *'  our  land  to  mourn,  and  our 
joy  to  wither,**  (as  the  prophet  speaks 7;) — this  is  an  evident 
sign,  that  "  the  earth  is  defiled  under  the  inhabitants  there- 
of'.  Therefore  as  our  sins  have  turned  our  dew  into  blood, 
so  our  repentance  must  turn  our  blood  into  dew  again.  If 
ever  we  look  to  have  a  happy  peace,  we  must  make  it  with 
God.  Men  can  give  peace  only  to  our  bodies,  our  fields,  our 
houses,  our  purses ; — nor  that  neither  without  his  over-ruling 
power  and  providence,  who  alone  manageth  all  the  counsels 
and  resolutions  of  men ; — but  he  alone  can  give  peace  to  our 
consciences  by  the  assurance  of  his  love,  "  which  is  better 
than  life.**  And  if  there  should  be  peace  in  a  nation,  made 
up  only  by  human  prudence  and  correspondences,  without 
public  repentance,  and  thorough  reformation  in  church,  in 
state,  in  families,  in  persons,  in  judgement,  inmanners, — 
it  would  be  but  like  those  short  interims  between  the  Egyp- 

S  Isai.  xviii.  4.  r  Rom.  xv.  13.  v.  1.  Phil.  iv.  4.  1  Pet.  1.  8.  •J»i. 

Iivl.  14.  »  Prov.  xvii.  22.  •  Jcr.  xxiti.  12,  13.         «  Hot.  xiii.  15,  16. 

7  Joel  i.  12.  *■  Isai.  xxiv.  4,  5. 


Vien.  5,^7.j    FOURTEENTH  CHAPTKK  OF  H08EA.      335 

tian  plagues  *;  a  respiting  only,  not  a  removing  of  our  a£9io 
tioo ;  like  the  shining  of  the  sun  on  Sodom,  before  the  fire 
and  brimstone  fell  upon  it  ^.  We  all  cry  and  call  for  peace ; 
and  while  any  thing  is  left,  would  gladly  pay  dear,  very  dear 
to  recover  it  again.  But  there  is  no  sure  and  lasting  pur- 
chase of  it,  but  by  unfeigned  repentance  and  turning  unto 
God :  this  is  able  to  give  peace  in  the  midst  of  war.  In  the 
■lidat  of  storm  and  tempest,  Christ  is  sufficient  security  to 
the  tossed  |ship  ^.  '*  This  man  is  the  peace,  even  when  the 
Assyrian  is  in  the  land  ^.'^  Whereas  impenitency,  even  when 
we  have  recovered  an  outward  peace,  leaves  us  still  in  the 
midst  of  most  potent  enemies :  God,  Christ,  angels,  scrip- 
tore,  creatures,  conscience,  sins,  curses,  all  our  enemies. 
The  apostle  tells  us,  that  '^  lusts  war  against  the  soul  V 
There  is  a  strong  emphasis  in  the  word  sottly  which  is  more 
worth  than  all  the  world  ;  nothing '^  to  be  taken  in  exchange 
for  it'.  So  long  as  we  have  our  lusts  conquered,  wc  are  un- 
der the  wofulest  war  in  the  world,  which  doth  not  spoil  us 
of  our  blood,  our  money,  our  coin,  our  cattle,  our  houses,  our 
children,  but  of  the  salvation  of  immortal  souls.  Time  will 
repair  the  ruins  of  other  wars  ;  but  eternity  itself  will  not  de- 
liver that  poor  soul,  which  is  lost  and  fallen  in  the  wars  of 
lost 

Therefore,  if  you  would  have  peace  as  a  mercy,  get  it 
from  God  ;  let  it  be  a  dew  from  heaven  upon  your  conver- 
sion onto  him.  A  *  king's  favour  "^  is  said  to  be  as  *  dew  on 
the  grass V  and  as  'a  cloud  of  the  latter  rain^;'  and  it 
woald  with  all  joyfulness  be  so  apprehended,  if  by  that 
means  the  blessing  of  peace  were  bestowed  upon  these  dis- 
Creased  kingdoms.  How  much  more  comfortable  would  it 
be  to  have  it  as  a  gift  from  God  unto  a  repenting  nation  f 
For  God  can  give  peace  in  anger,  as  well  as  he  doth  war. 
A  ship  at  sea  may  be  distressed  by  a  calm,  as  well  as  broken 
by  a  tempest.  The  cattle  which  we  mean  to  kill,  we  do  first 
prefer  unto  some  fat  pasture  :  and  sometimes  God  gives  over 
ponishing,  not  in  mercy,  but  in  fury  ;  leaving  men  to  go  on 
quietly  in  their  own  hearts'  lusts,  that  they  who  are  filthy,  may 


•  Eiod.  vni.  15.  iz.  34.  ^  Gen.  zix.  23,  24.  <  M«tth.  viii.  24,  27. 

^  Mic.  V.  fi,  •  1  Pet.  ii.  U.  ^  Folio-Edition,  \\  565.  t  Match. 

Mi.  26.  »»  Pro¥.  ix.  12.  »  Prov.  xvi.  15. 


336  SEVEN    SERMONS    ON    THE  [Serm.  V. 

be  filthy  still  K  God  was  exceeding  angry  with  Israel,  when 
he  gave  them  their  '  hearts'*  desire/  and  sent  them  quails  ^ 
Many  men  get  their  wills  from  God's  anger  by  murmuring, 
as  others  do  theirs  from  his  mercy  by  prayer;  but  then 
there  comes  a  curse  along  with  it.  Now  therefore  when  our 
own  sword  doth  devour  us,  when  our  land  is,  "  through  the 
wrath  of  the  Lord  of  Hosts,  so  darkened,^  that  the  people 
thereof  are  ''as  fuel  of  the  fir^,  no  man  sparing  his  brother, 
every  man  eating  the  flesh  of  his  own  arm,^  (it  is  the  sad 
character  which  the  prophet  gives  of  a  civil  war"*;)  let  us 
take  heed  of  God^s  complaint,  "  In  vain  have  I  smitten  your 
children,  they  receive  no  correction  "/'  Let  us  make  it  our 
business  to  recover  God.  It  is  he  that  **  causeth  wars  to 
cease  in  the  earth "*;**  and  it  is  he  "who  poureth  out  upon 
men  the  strength  of  battle,  and  giveth  them  over  to  the 
spoilers  P.*'  A  sinful  nation  gains  nothing  by  tiny  human 
treaties,  policies,  counsels,  contributions,  till  by  repentance 
they  secure  their  interest  in  God,  and  make  him  on  their 
side.  God,  being  prevailed  with  by  Moses  in  behalf  of  Is- 
rael, after  the  horrible  provocation  of  the  golden  calf,  sends 
a  message  to  them :  **  I  will  send  an  angel  before  thee,  and 
will  drive  out  the  Canaanite."  And  presently  it  follows, 
"When  the  people  heard  these  evil  tidings,  they  mourned*'.*' 
What,  were  these  evil  tidings, — ^To  have  an  angel  to 
protect  and  lead  them  ?  to  have  their  enemies  vanquished  ? 
to  have  possession  of  a  land,  flowing  with  milk  and  honey? 
was  there  any  thing  lamentable  in  all  this?  Yes;  To 
have  all  this  and  much  more,  and  not  to  have  God  and 
his  presence, — was  heavy  tidings  unto  God''s  people.  And 
therefore  Moses  never  gave  God  over,  till  he  promised  them 
his  own  presence  again  ;  with  which  he  chose  rather  to  stay 
in  a  wilderness,  than  without  it  to  go  into  the  land  of  Canaan  ; 
**  If  thy  presence  go  not  along,  carry  us  not  up  hence '." 

Sect.  11.  Secondly,  We  should  from  hence  learn,  what- 
ever our  spiritual  wants  are,  to  look  up  to  Heaven  for  a  sup- 
ply of  them.  Neither  gardens,  nor  woods,  nor  vineyardb, 
nor  fields,  nor  flowers,  nor  trees,  nor  corn,  nor  spices,  will 
flourish  or  revive,  without  the  dew  and  concurrence  of  hea- 

k  Pialra  Izxxl.  12.  Hos.  iv.  14, 17.  Isai.  i.  5.  Ezek.  zziv.  13.  1  Namb. 

zt.  32, 33.  n  Isat.  iz.  19,  20.  »  Jer.  ii.  30.  •  Psalm  zlvi.  10. 

F  I'ai.  zlii.  24,  25.  q  Ezocl.  zzxUi.  2,  3,  4.  '  Ezod.  zzziii.  13,  14,  15. 


Veri.5,6,7.]    FOURTEENTH  CHAPTER  OF  H08EA.       337 

▼eDly  grace :  Christ  alone  is  all  in  all  unto  his  church, 
lliough  the  instruments  be  earthly,  yet  the  virtue  which 
gives  success  unto  them,  comes  from  Heaven. 

1.  The  *  beauty  of  the  lilies,^  or  as  the  prophet  David  calls 
it,  "  the  beauty  of  holiness/'  ariseth  from  the  *  dew  of  the 
Boming*.'  He  is  the  ornament,  the  attire,  the  comeliness, 
of  his  spouse.  For  his  people  to  forget  him,  is  for  a  maid 
to  forget  her  ornaments,  or  a  spouse  her  attire  '.  The  per- 
fect beauty  of  the  church,  is  that  comeliness  of  his, 
which  he  communicates  unto  her ''.  Of  ourselves^  we  are 
^wretched,  miserable,  poor,  naked  ;"  our  gold,  our  riches, 
oar  white  raiment',  we  must  buy  of  him ^  He  is  *'the 
Lord  our  righteousness,  whom  therefore  we  are  said  to  "  put 
OQ  V  He  hath  made  us  kings  and  priests  unto  our  God ' ; 
and  being  such,  he  hath  provided  beautified  robes  for  us,  as 
once  he  appointed  for  the  priests  ^.  This  spiritual  beauty 
of  holiness  in  Christ's  church,  is  sometimes  compared  to  the 
marriage-ornaments  for  a  queen  ^:  sometimes  to  the  choice 
flowers  of  a  garden,  roses  and  lilies'^ :  sometimes  to  a  most 
glorioos  and  goodly  structure  * :  sometimes  to  the  shining 
forth  of  the  moon,  and  the  brightness  of  the  sun^  All  the 
united  excellences  of  the  creatures '  are  too  low  to  adum- 
brate and  figure  the  glories  of  the  church. 

2.  The ''  root  and  stability  of  the  church  is  in  and  from 
him :  he  is  the  '  root  of  David  *.'  Except  he  dwell  in  us,  we 
cannot  be  rooted  nor  grounded  ^.  All  our  strength  and 
sufficiency  is  from  him '.  The  graft  is  supported  by  another 
root,  and  not  by  its  own.  This  is  the  reason  of  the  stability 
of  the  church,  because  it  is  "  founded  upon  a  rock  "";*'  not 
upon  Peter,  but  upon  him  whom  Peter  confessed";  upon 

•  Ptelm  CI.  3.  t  Jer.  ii.  32.  «  Rxck.  xvi.  U.  >  Vide  Gul. 

Sittek.  CoDTiT.  1.  2.  c.  26.  7  Rev.  iii.  18.  ■  Rom.   ziii.  U. 

•  RcT.  T.  10.  b  Exod.  xxviii.  2.  Rev.  iv.  4,  6.  xi.  7,  9.  c  p^lm 

xir.  14.  RcT.  xviii.  7,  8.  xxi.  2.  d  Cant.  ii.  1,2.  •  Rev.  xxi.  1 1,  23. 

'  CanCTU  10.  Rev.  xii.   1.  f  Et  qu»  divisa  beatot  Eflkiuni,  coUecu 

teaoi.    CUwL  xxi.  34.  Gesner,  vol.  i.  p.  311.  ^  Folio-Edition,  p.  566. 

^Rcv.T.5.  k  Ephes.  iii.  17.  1  Phil.  iv.  13.  Ephes.  vi.  10.  1  Pet. 

v.  10.  a  Matlh.  XVI.  18.  °  *A<r^aXi)r  dttokoyiaf  iw  iian^xS^U  6 

nirpts  wmf^  aidroB  tk   icpifvtSa  ical  BaBi»6v  dWtfcro*  i^  f  ri)y  iavroO  ixKXiiaiaif 

i  Mifm  4maUtaiaw.     Itidor,  Pelusiot.  1.  1.  Ep.  235.^Ut  Kdifkmrctur  .EcclcsU 

lopo  pctnun»  quis  factus  cat  pctrm  ?  Paulum  audi  diccntern  ;  **  Petra  autero  cnt 

Chriutti:*'  jivg,  in  Psalm  1x.  vol.  4.  p.  438.     Super   banc  peirani  quam  con* 

VOL.    III.  Z 


338  SEVEN    SERMONS   ON    THE  [Serm.  V. 

the  apostles  only  doctrinallyy  but  upon  Christ  personally,  as 
"  the  chief  corner-stone,  elect  and  precious,**  in  whom  who- 
soever believeth,  shall  not  be  confounded, — or,  by  failing  in 
his  confidence,  be  any  ways  disappointed  and  put  to  shame  *". 
This  is  the  difference  between  the  righteousness  of  crea- 
tion P,  and  the  righteousness  of  redemption  ;  the  state  of  the 
world  in  Adam,  and  the  state  of  the  church  in  Christ. 
Adam  had  his  righteousness  in  his  own  keeping ;  and  there- 
fore when  the  power  of  hell  set  upon  him,  he  fell  from  his 
steadfastness.  There  was  no  promise  given  unto  him,  that 
the  gates  of  Hell  should  not  prevail  against  him ;  being  of 
an  earthly  constitution,  he  had  corruptibility,  mutability,  in- 
firmity, belonging  unto  him  out  of  the  principles  of  his  be- 
ing. But  Christ,  the  second  Adam,  is  *'  the  Lord  from  Hea- 
ven," over  whom  death  hath  no  claim,  nor  power:  and  the 
righteousness  and  stability  of  the  church  is  founded  and 
hath  its  original  in  him.  The  powers  of  darkness  must  be 
able  to  evacuate  the  virtue  of  his  sacrifice, — to  stop  God's 
ears  unto  his  intercession, — to  repel  and  keep  back  the 
supply  and  influences  of  his  Spirit, — to  keep  or  recover 
possession  against  his  ejectment, — in  one  word,  to  kill  him 
again,  and  to  thrust  him  away  from  the  right  hand  of  the 
Majesty  on  High,  before  ever  they  can  blow  down  or  over- 
turn his  church.  As  Plato  compared  a  man,  so  may  we  the 
church,  unto  a  tree  inverted,  with  the  root  above,  and  the 
branches  below.  And  the  root  of  the  tree  doth  not  only 
serve  to  give  life  to  the  branches,  while  they  abide  in  it, 

fessus  es,  super  banc  petram  quam  cognov'tsti,  dioens,  '*  Tu  es  Christus,  FlHos  Dei 
vivi,'*sedtficabo£cclesiain  meam :  de  Verbis  Dom.  Serm.  13.  vol.  5.  p.  290.  Quid 
est  *  super  banc  petram  ?'  Super  banc  fidem  ;  Super  id  quod  dictum  est, '  Tu  ci 
Christus,  Filius  Dei :'  Tract.  10.  in  Epist.  1.  Joan. — Felix  fidei  Petra,  Petti  ore 
confess!  Tu  es  Cbrtstus  Filius  Dei.  Hilar,  de  Trio.  lib.  2.  Super  banc  confessioois 
petram  Ecclesiae  aedificatio  est.  lib.  6.  'Evl  renJrp  rf  v4rpf,  rovriim,  rg  witrrm 
rijs  SfioXoyias.  Ckrysost.  in  loc. — Vid.  Reynold.  Conference  with  Hart.  cap.  2. 
divis.  1. — Casauh.  Exercitat.  ad.  Annal.  Eccles.  xv.  c.  12  et  13. — Sixl,  Senem, 
1.  6.  Annot.  68. 69.  «  Epbes.  ii.  20,  21.  1  Pet.  ii.  6.  p  Istam  gntiAm 

non  habuit  homo  primus,  qua  nunquam  vellet,  malus  esset :  Sed  sane  babalt,  te 
qua  si  permanere  vellet,  nunquam  malus  esset.  Sed  deseruit  et  desertus  es?.— 
Haec  prima  est  gratia,  quae  data  est  primo  Adam  :  sed  hac  potentior  est  ia  sr> 
cundo  Adam.  Prima  est  enim  qua  fit,  ut  habest  homo j  usthiam,  si  velit :  tecoB- 
da  ergo  plus  potest  qua  fit  ctiam  ut  velit,  et  tantum  velit,  tantoqnt  ardore  dOigai, 
ut  carnis  Toluntatem  contraria  concupiscentem  voluntate  Spiricas  Tincmt, 
August,  de  corrept.  et  grat.  cap.  11.  et  12.  vol.  x.  p.  507. 


Vert.  5,  6,  7.]   FOUETEENTII  CHAPTKR  OF  H08EA.      339 

—but  to  bold  them  fast,  that  none  can  be  able  to  cut  them 

Sect.  II. — 3.  The  growth  and  spreading  abroad  the 
braDcbea  of  the  church,  is  from  him,  whose  name  is  '*  the 
Braoch '."  Unto  him  are  all  the  ends  of  the  earth  given 
for  a  possession,  and  "  all  the  kingdoms  of  the  worid  are  to 
be  the  LordX  c^nd  his  Christ^s.^  In  regard  of  his  dispensa- 
tion towards  Israel,  God's  first*bom,  so  the  land  of  Canaan 
is  peculiarly  called  '  Emmunuers  land  \*  But  in  regard  of 
his  latter  dispensation,  when  he  sent  the  *'  rod  of  his  strength 
out  of  Sion,"  and  went  forth  ''  conquering  and  to  conquer ,"" 
and  gaye  commission  to  preach  the  gospel  unto  every  crea- 
ture ;  so  the  whole  world  is  now,  under  the  gospel,  become 
Emmanuers  land,  and  he  is  "King  of  all  the  earth*;'' 
^  King  of  kings,  and  Lord  of  lords  "•"  Gentiles  come  into 
the  light  of  his  church,  and  kings  to  the  brightness  of  her 
rising,  and  "  the  nation  and  kingdom  that  will  not  serve  her, 
shall  perish ''/'  8cc.  Now  every  country  is  Canaan ;  and 
every  Christian  church  the  Israel  of  God ;  and  every  rege- 
nerate person  born  in  Sion ;  and  every  spiritual  worshipper, 
the  circumcision  :  now  Christ  is  crucified  in  Galatia,  and  a 
passover  eaten  in  Corinth,  and  manna  fed  on  in  Pergamus, 
and  an  altar  set  up  in  Egypt,  and  Gentiles  sacrificed,  and 
MoDes  made  children  unto  Abraham,  and  temples  unto 
God'.  la  Christ's  former  dispensation,  the  church  was 
only  national  amongst  the  Jews ;  but  in  his  latter  dispensa- 
tion, it  is  oecumenical  and  universal,  over  all  the  world ; — 
a  spreading  tree,  mider  the  shadow  of  the  branches  whereof 
shall  dwell  *'  the  fowl  of  every  wing  ^" 

Sect.  12. — 4.  The  graces  of  the  Holy  Spirit  wherewith 
the  church  is  aiiointed,  are  from  him  V  He  is  the  olive-tree 
which  emptieth  'the  golden  oil'  out  of  himself  ^  '*Ofhis 
fttlnesa  we  all  receive,  grace  for  grace  ^'*     With  the  same 

n  John  X.28,  29.  r  lut.  zi.  11.  Zach.  iii.  H.  *  Isii.  viii.  8. 

<  IMb  zWii.  7.  "  Rev.  xiz.  16.  «  Isii.  Iz.  3,  12.  l  See  John 

iv.2l.  Mal.i.ll.  Zcph.ii.  11.  Gal.  ti.  16.  lsu.zliv.  5.  zit.  1.  S^Mch.  viii.  23. 
tQm.ii.2S.  Pialm  Uuvii.  4, 5.  PhU.ui.3.  Col.  ii.  11.  G«L  iu.  1.  1  Cor. 
V.  7,S.  Scv.  ii.  17,  Isai.  ziz.  19,  21,  23.  Rom.  zv.  16.  Luke  iii.  8.  Epbcs.  ii.  11. 
*  Enk.zviL  23.  •  Origo  fontiuro  et  Suminum  mare ;  viitutum  et  tcicn- 

(■■nmi  Chriamt.    Si  quia  callet  ingenio,  si  quis  nitet  eloquio,  si  quit  moiibat 
fUcei ;  tfide  est.  Bern,  in  Cant.  Ser.  I .  *»  Zach.  iv.  1 2.  «  Joha  i.  16. 

Z   2 


r 


340  SEVEN    SERMONS    ON    THE  [Serin.  V. 

Spirit  are  we  anointed ;  animated  by  the  same  life ;  regene- 
rated to  the  same  nature;  renewed  unto  the  same  image; 
reserved  unto  the  same  inheritance  ;  dignified,  in  some 
respecty  with  the  same  offices ;  made  priests  to  offer  spi- 
ritual sacrifices,  and  kings  to  subdue  spiritual  enemies,  and 
prophets  to  receive  teaching  from  God,  and  to  have  a  du- 
plicate of  his  law  written  in  our  hearts  ^. 

6.  The  •  sweet  perfume  and  scent  or  *  smell  of  Lebanon,' 
which  ariseth  out  of  holy  duties,  the  grace  which  droppeth 
from  the  lips  of  the  people,  the  spiritual  incense  which 
ariseth  out  of  their  prayers,  the  sweet  savour^  of  the  gospel 
which  spreadeth  itself  abroad  in  the  ministry  of  his  Word, 
and  in  the  lives  of  his  servants, — they  have  all  their  original 
in  him,  and  from  his  heavenly  dew.  Of  ourselves,  without 
him,  as  we  are  "  altogether  stinking  and  unclean  k,"  so  we 
defile  every  holy  thing  which  we  meddle  with  ''.  Insomuch, 
that  God  is  said,  as  it  were,  to  stop  his  nose  that  he  *  may 
not  smell  them  ^ :'  they  are  all  of  them,  as  they  came  from 
us,  *'  gall  and  wormwood,  and  bitter  clusters  ^^*  But  when 
the  Spirit  of  Christ  bloweth  ftpon  us,  and  his  grace  is  pour- 
ed into  our  hearts  and  lips,  then  the  spices  flow  out^ :  then 
prayer  goes  up  like  incense  and  sweet  odours  "^ ;  then,  in- 
stead of  corrupt,  rotten,  contagious  communication,  our  dis- 
courses tend  to  edifying,  and  '  minister  grace  to  the  hear- 
ers °,'  then  the  *  savour  of  the  knowledge  of  Christ''  mani- 
festeth  itself  in  the  mouths  and  lives  of  his  servants  in  every 
place  where  they  come  ^. 

Sect.  13. — 6.  The  shadow  and  refreshment,  the  refuge 
and  shelter  of  the  church  against  storm  and  tempest,  against 
rain  and  heat,  against  all  trouble  and  persecution, — is  from 
him  alone.  He  is  the  only  'defence  and  covering'  that  is 
over  the  *  assemblies  and  glory  of  Sion  p.'  The  name  of  the 
Lord  is  ^  a  strong  tower,^  unto  which  the  righteous  fly  and 
are  safe'i.     So  the  Lord  promiseth,  when  his  people  should 

<»  2  Cor.  i.  21.   John  xiv.  19.    I  Cor.  xv.  48,  49.    Rom.  viii.  17.    1  Ptet  i.  5. 
Rev.  i.  6.  John  vi.45.  Jer.  xxxi.  33.  e  Folio-Edition,  p,  567.  '  TW^ 

trpwraytfrrofr  woKifpia,  r6  ^vixlofta  tHu^s  «/j  /MlXiry/ia  Strippeiy  eijpai  wapWKHmgn, 
-Chrys,  ScT.  27.  in  Gen.— Vid.  Lud.  CapelL  Spicileg.  p.  97,  dS.—fFeems.  Exefch 
Cerem.  1. 1,  p.  62,  63.  9  Psalm  xiv.  1.  Prov.  xiii.  5.  h  Hag.  ii.  13, *4 

Prov.  xxviii.  9.  Isai.  i.  11,  15.  «  Amos  v.  21.         k  Deut.  xxix.  18,  32,  SS 

>  Cant.  iv.  16.  «  Revel,  v.  8.  n  Ephcs-  iv.  29.  ©2  Cor.xii.  4 

P  Isai.  iv.  5.  q  Prov.  xviii.  10. 


Vert.  5, 6,  7.]    FOURTEENTH  CHAFTEU  OF  H08EA.      341 

be  exiles  from  his  temple,  and  scattered  out  of  their  own 
land,  that  he  would  himself  be  a  little  sanctuary  unto  them 
in  the  countries,  where  they  should  come^    He  is  a  dwelling- 
place'  unto  his  church  in  all  conditions*;  a  strength  to  the 
needy,  a  refuge  from  the  storm,  a  shadow  from  the  heat,  a 
biding  place  from  the  wind,  a  covert  from  the  tempest,  a 
chamber  wherein    to  retire  when  indignation   is  kindled ". 
Every  history  of  God's  power,  every   promise  of  his  love, 
every  observation  and  experience  of  his  providence,  every 
comfort  in  his  Word, — the  knowledge  which  we  have  of  his 
oame  by  faith,  and  the  knowledge  which  we  have  of  it  by 
experience, — are  so  many  arguments  to  trust  in  him,  and  so 
many  hiding  places  to  fly  unto  him,  against  any  trouble. 
"  What  time  I  am  afraid,  I  will  trust  in  thee '.''—"  Why  art 
thoa  cast  down,  O  my  soul  ?  still  trust  in  God  ^.'^ — **  He  hath 
delivered,  he  doth  deliver,  he  will  deliver'.**^    Many  times  the 
children  of  God  are   reduced  to  such  extremities,  that  they 
have  nothing  to  encourage   themselves  withal  but  their  inte- 
rest in  him  ;  nothing  to  fly  unto  for  hope  but  his  great  name, 
made  known  unto  them  by  faith  in  his  promises,  and  by  ex- 
perience of  his  oroodness,  power,  and  providence.     This  was 
David'^s  case  at  Ziklag  * ;  and  Israelis,  at  the  Red  Sea^;  and 
Jonah%  in  the  belly  of  the  fish'';  and  PauKs,  in  the  ship- 
wreck ^.     God  is  never  so  much  glorified  by  the  faith  of  his 
servants,  as  when  they  can  hold  up  their  trust  in  him  against 
sight  and  sense ;  and  when  reason  saith,  ^  Thou  art  undone, 
for  all  helps  fail  thee,^~can  answer  in  faith,  *  I  am  not  un- 
done, for  he  said,  /  will  never  fail  thee,  fwr  forsake  thee.* 

7.  The  power  which  the  church  hath  to  rise  up  above  her 
pressures,  to  outgrow  her  troubles,  to  revive  after  lopping 
and  harrowing,  to  make  use  of  affliction  *  as  a  means  to  flou- 
lisb  again, — all  this  is  from  him.  That  in  trouble  we  are  not 
overwhelmed,  but  can  say  with  the  apostle,  ^^  As  dying,  and 

'  Ezek.  zi.  16.  •  De  domo  suA  nemo  extrahi  debet  auc  in  jut  vocari, 

%ini  domus  tutissimum  cuiquc  rcfugium  atque  reccptaculum. — De  in  juf  Tocan- 

do.  P.  kg.  18  et  21.  *  Psalm  xc.  1.  zci.  1,2.  •  Isai.  zzt.  4. 

sxti.20.  zxzii.  2.  >  Psalm  Ixviii.  3.  7  Psalm  zlii.5,  11.        a  2  Cor. 

i.lO.  •  1  Sam.  zxz.  6.  ^  Ezod.  xiv.  10,  13.  c  Jon.  ii.4.  7. 

'  Acta  zxvii.  20, 25.  •  Medicamenta  quaedam  prioa  afRigant,  ut  sanent ; 

et  ipn  oollyria,  nisi  sensum  iridendi  prim  claudant,  prodette  non  poftunt :  ^ug. 

^.  m  Matth.  qu.  14. — Quo  terreri  deberct,  illo  ipso  recreatur  :^^-coDtumeliam 

teaet  caratkmis  pignus,  &c.  Scult,  cap.  42. — Obtervat.  in  Mattb.  de  malicre 

Syiophaeniisa^ — Plarcs  efficimar,  quottes  roetimur :  TertuL  Apd.  cap.  ult. 


342  SEVEN    SERMONS   ON    THE  [Serin.  V. 

behold  we  live*^;  as  chastened,  and  not  killed ;  as  sorrowful, 
yet  always  rejoicing ;  as  poor,  yet  making  many  rich ;  as 
having  nothing,  and  yet  possessing  all  things ;"  like  the 
corn  which  dies,  and  is  quickened  again ;  like  the  vine  that 
is  lopped,  and  spreads  again  ; — all  this  is  from  him  who  is 
the  resurrection  and  the  life  ^;  who  was  that  grain  of  wheat 
which,  dying,  and  being  cast  into  the  ground,  did  bring 
forth  much  fruit**;  the  branch  which  grew  out  of  the  roots  of 
Jesse,  when  that  goodly  family  was  sunk  so  low  as  from 
David  the  king,  unto  Joseph  the  carpenter. 

Sect.  14.  Lastly,  As  God  is  the  author  of  all  these  bless- 
ings unto  his  people,  so  when  he  bestows  them,  he  doth  it  in 
perfection:  the  fruits  which  this  dew  produceth,  are  the  fruits 
of  Lebanon,  the  choicest  and  most  excellent  of  any  other. 
If  he  plant  a  vineyard,  it  shall  be  in  a  *  very  fruitful  hill,^ 
and  with  the  *  choicest  plants  * ;'  *  a  noble  vine,  a  right  seed''.' 
When,  in  any  kind  of  straits,  we  have  recourse  to*  the 
creature  for  supply, — either  we  find  it,  like  our  Saviour''s  fig- 
tree,  without  fruit, — or,  like  our  prophet's  vine,  as  good  as 
empty,  the  fruits  thereof  not  worth  the  gathering,  Hos.  x.  1. 
'*  Grapes  of  gall  and  bitter  clusters  ;^'  full  of  vanity,  windi- 
ness,  vexation,  disappointment.  Friends  fail  either  in  their 
love,  or  in  their  power.  People  cry  *  Hosanna'  to-day,  and 
'  Crucify'  to-morrow.  Men  of  low  degiee  are  vanity,  and  men 
of  high  degree  a  lie.  Counsels  clash,  or  are  puzzled  with 
intricacies,  and  unhappy  obstacles,  like  the  wheels  in  Eze- 
kiel's  vision,  that  seem  hampered  in  one  another.  Annies, 
like  Reuben,  unstable  as  waters,  that  flow  now,  and  anoo 
ebb,  and  sink  away  again.  Treasures,  like  the  mountains 
out  of  which  they  were  first  digged,  barren  and  firaitiess; 
better  fuel  to  feed  our  sins,  than  water  to  quench  our 
flames ;  matter  of  prey  to  the  wicked,  more  than  of  help  to 
the  miserable.  In  one  word,  take  any  creature- helps  in  the 
world,  and  there  will  be  something,  nay  very  much  of  defect 
in  them.  All  being,  but  by  God's,  is  mixed  with  not  being. 
And  as  every  man,  so  every  creature  else  which  is  nothing 

'  'OXiToi  jKoI  v«AA<»r  SuyaravTcpot,  tdxfidkmroi  icol  rod  fiaaiKJkn  l^xyf^^^^ 
dwoK^fftuntt  worptSa  ica2  wiarw  fii)  dvoX^crcwrcs,  TVfiyol  kcX  frBrlnyi/mw^ 
wrinxoi  icol  tihopoi,  ical  iktve4pMf  oMtlyovs,  &c.  Chrys.  dc  Tribus  Pnerit, 
Scr.  2.  ill  Psalm  50.  g  John  xi.  25.  h  John  xii.  24.  >  Itw. 

V.  1,  2.  k  Jer.  ii.  21.  1  Folio-Edition,  p.  568. 


^en.  5,6,7.]  FOURTEENTH  CHAPTER  OF  HOSEA.        343 

but  creature,  is  a  '  liar/  like  Job's  brook,  or  friendship 
which  he  compareth  thereunto, —that  vanisheth  into  nothing 
when  there  is  most  need  of  it" ; — a  liar,  either  byway  of  per- 
fidiousness,  which  promiseth  and  then  deceives, — or  by  way 
of  impotency,  which  undertaketh  and  then  miscarries.  But 
whenever  God  promiseth  and  undertaketh  to  bless  any  man 
or  any  people,  he  carrieth  on  his  work  to  perfection:  his 
blessings  are  all  milk  and  honey,  dew  and  fatness,  wine  and 
oil,  the  fruits  of  Lebanon,  Full  of  sweetness  and  maturity. — 
'  He  perfects  that  which  he  begins'  concerning;  his  servants  *'. 
There  doth  not  one  thing  fail  of  all  the  good  he  speaks  con- 
cerning his  people ',  ^'  they  all  come  to  pass,  and  not  one 
faileth^'"  The  riches  which  are  gotten  by  human  lusts  and 
sinful  resolutions,  do  come  along  with  many  and  piercing 
sorrows  >*:  but  when  God  blesseth  a  man  with  riches,  he 
takes  away  all  the  sorrow  from  it*'.  The  gifts  of  God  are 
all  of  them  like  his  works,  "  very  good  %'"  and  bring  after  a 
sabbath,  a  rest,  and  peace  into  the  soul  with  them. 

Sect.  15.  Thirdly,  We  should  from  hence  learn  to  show 
forth  the  fruits  of  this  heavenly  dew,  in  those  several  expres- 
sions, which  the  prophet  here  useth,  drawn  from  the  consi- 
deration of  a  *'  garden,  forest,  fruitful  field/*  heavenly  para* 
dise;  which  is  a  similitude  frequently  used  by  the  holy 
Spirit,  to  note  the  beauty,  sweetness,  fruit,  comfort,  shel- 
ter, protection,  which  the  church  of  Christ  aftbrdeth  to  the 
members  of  it^ ;  as,  on  the  other  side,  the  wicked  are  com- 
pared unto  "  a  dry  desert,  and  barren  wilderness  \**  For 
these  things  as  they  are  promises  in  regard  of  God,  and  so 
matter  of  comfort, — so  are  they  duties  in  regard  of  us,  and 
so  matter  of  obedience. 

First,  He  promiseth,  That  his  people  shall  *^  grow  as  the 
lily/'  which  is  the  most  beautiful  "  of  all  flowers  \  That  they 
shall  be  ^^  gloriously  clothed/*  like  a  king^s  daughter,  with 
the  ^garments  of  praise,'  and  the  Spirit  of  holiness  >,  set 
forth  by  various  metaphors  of  ^  broidered  work,"  and  ^  fine 


■  Job  vi.  17,  21.  n  ptalm  czxxviii.  8.  Phil.  i.  6.  •  Josh,  xxiii.  14. 

f  1  Tim.  ▼!.  10.  <l  Prov.  x.  22.  '  Gen.  i.  31.  •  lui.  xxxv.  1, 2. 

Ivtii.  U.  Cant.  !▼.  12.  vi.  16.  *  Isai.  xxxt.  6,  7.  xli.  18.   Jer.  x?ii.  6. 

■  Tanu  esc  floris  lilii   dignttis,  uc   Homerus  omnes    Sores  Tocaveric  Xtlpia  i 
Jul,  Pollus.—V\6,Plin.  lib.  21.  chap.  1.  >  Matth.  vi.  28,  29.  7  Isai. 

Ixii.  3. 


/ 


w 

344  SEVEN    SERMONS    ON    THE  [Serm.  V. 

linen/  and  •  silk,V  and  *  ornaments,*'  and  •  bracelets/    and 

*  chains/  and  *  jewels/  and  '  crowns '.' 

And  as  it  is  his  promise,  so  it  ought  to  be  our  duty  and 
endeavour  to  adorn  the  gospel  of  Christ,  to  be  in  his  gar- 
den as  a  lily,  and  not  as  a  nettle  or  bramble;  to  walk  as  be- 
cometh  godliness ;  to  let  our  light  shine  before  men,  that 
they  may  be  won  to  admire  the  amiableness  of  the  Lord's 
tabernacle,  and  glorify  God  in  the  hour  of  their  visitation ; 
to  be  as  lights  in  the  midst  of  a  crooked  generation*,  or  as 

*  lilies  amongst  briars  ^/  to  make  it  appear  that  spiritual  wis- 
dom causeth  the  *  face  to  shine  %* — that  holiness  is  indeed  a 
most  beautiful  thing,  which  commendeth  us  to  the  eyes  of 
God  and  angels :  a  robe  worn  by  Christ  the  king  of  Saints, 
and  by  which  we  are  made  like  unto  him,  who  is  the  ^*  fairest 
of  ten  thousand,  and  altogether  lovely.**  We  should  take 
heed  of  any  thing  whereby  our  holy  profession  may  be 
blemished,  and  the  name  of  God  defiled  by  our  means :  of 
such  levity,  as  is  inconsistent  with  the  majesty  of  holiness;  of 
such  morosity,  as  is  inconsistent  with  the  meekness  of  holi- 
ness ;  of  such  drooping,  as  is  inconsistent  with  the  joy  of 
holiness ;  of  such  stiffness  and  sourness,  as  is  inconsistent 
with  the  lenity  of  holiness.  In  one  word,  we  should  labour 
by  the  innocency,  purity,  elegancy,  fragrancy,  fruitfulness, — 
by  the  winning  ingenuity,  the  mild  and  humble  condescen- 
sion, the  prudent  insinuation,  the  meek,  quiet,  and  graceful 
managing  of  a  holy  life, — to  "  show  forth  the  praises  of 
him  that  hath  called  us,  and  to  put  to  silence  the  ignorance 
of  foolish  men  -^  who,  like  blackmoors,  despise  beauty, — 
like  dogs,  bark  at  the  shining  of  the  moon,  and  '*  speak  evil 
of  the  things  they  know  not." 

Sect.  16.  Secondly**,  He  promiseth  That  his  church 
should  '^  cast  out  his  roots  as  Lebanon  :"  though  she  should 
have  the  beauty  of  the  lily,  yet  she  should  be  freed  from  the 
infirmity  of  it,  an  aptness  to  fade  and  wither,  beautiful  to- 
day, and  to-morrow  cast  into  the  oven.  But  she  should  have 
stability  like  the  cedar  %  which  is  one  of  the  strongest  of 
trees,  and  least  subject  to  putrefaction  ;  and  therefore  the 
church  is  compared  to  it  ^  and  the  temple  is  said  to  be  built 

«  Ezek.  xvi.  8,  13.  »  Phil.  ii.  15.  b  Cam.  ii.  2.  <  Ecdes. 

viii.  1.  <1  Folio-Edition,  p.  569.  «  Plin,  lib.  16.  cap.  40.— rfceopAraiL 

Hist.  Plant.  1.  3.  '  Ezek.  zvii.  22,  33. 


Vers.  5,  6,  7.]   FOURTEENTH  CHAPTER  OF  H08EA.      345 

of  it»;  to  signify  the  strength  and  duration  of  the  church, 
against  which  the  gates  of  hell  should  not  prevail  :  (and  we 
may  by  the  way  observe,  that  raost  of  the  things  here  men- 
tioned by  our  prophet,  are  also  noted  to  have  been  in  the 
tem|>le,  or  in  the  services  thereof;  lilies,  1  Kings  vii.  19, 
22,  26 ;  olive-trees,  1  Kings  vi.  23,  32,  33 ;  spices  for  in- 
cense, wheat  and  oil  for  meat-offerings,  wine  for  drink- 
offerings.)  God  furnisheth  his  people  with  these  blessings, 
which  may  be  most  properly  dedicated  unto  him.  Teaching 
us  as  often  as  we  receive  any  gifts  from  God,  presently  to 
enquire  what  relation  they  have  to  his  temple :  how  his  name 
may  be  honoured,  how  his  church  may  be  served,  how  his 
gospel  may  be  furthered,  how  his  peojde  may  be  edified  and 
comforted  by  them,  how  all  our  enjoyments  may  be  divided 
as  spoils  unto  Christ  •• ; — the  power  of  great  men  * ; — the 
swords  of  mighty  men  ^  ; — the  wisdom  of  learned  men  ' ; — 
the  cunning  of  crafUmen ""  ; — the  wealth  of  rich  men  **. 
Abraham  gave  of  the  spoils  to  Melchizedec  ^ ;  and  Israel  of 
all  their  wealth,  to  the  tabernacle  ^ ;  and  David  and  his  peo- 
ple of  their  treasure,  to  the  temple*'. 

And  as  it  is  his  promise,  That  the  church  should  thus 
*  take  root  V  so  we  should  account  it  our  duty,  to  be  firm, 
stable,  constant,  unmovable  in  the  truth  and  in  the  work 
of  the  Lord,  as  a  *  house  built  upon  a  rock.**  To  stand  fast 
and  be  '  rooted  in  the  truth,'  that  we  may  hold  the  profes- 
sion thereof  'without  wavering ;"*  not  being  carried  about 
with  the  '  wind  of  doctrine,'  but  knowing  whom  and  what 
we  have  believed ' ; — to  stand  fast  and  be  rooted  in  the  love 
of  God,  that  we  may  be  strengthened  with  might  in  his  ser- 
vice, and  may  "with  purpose  of  heart  cleave  unto  him," 
being  established  by  his  grace'.  In  the  civil  law  ",  till  a  tree 
hath  taken  root,  it  doth  not  belong  to  the  soil  on  which  it  is 


f  1  iCings  vi.  15,  16.  ^  TmSx*^  avXi^as,    otrt  worl  "Iktor  lp^¥,  Kal 

Kftpdm  W0r\  ntiv  *Kir6XKtwos  U^oto,  Horn.  Iliad.  H.  82.— Spolia  in  Tcmplis 
taapendeie  antiqoi  moriserat.  Cic,  de  Nat.  Deor.  lib.  2. — Liv.  lib.  10. — f^irgiL 
Ma.  7.         1  Isai.  Ix.  3.  k  i  Sam.  xviii.  17,25,28.  Judg.  vii.8        1  1  Kingi 

ui.  9,  28.  ^  Exod.  xxviii.  3.  xxxi.  6.  »  Isai.  xxiii.  18.  Prov.  iii.  9. 

Palm  xW.   12.   Isai.  Ix.  69.    1   Tim.  vi.   17,   18,   19.  •  Hcb.  vii.  4. 

P  Exod.  XXXV.  21.  <l  1  Chron.  xxix.  2.         '  2  Kings  xix.  30.  Jcr.  xvii.  8. 

•  1  G>r.  xvi.  13.     Epbes.  iv.  U.     Col.  ii.  7.     Heb.  x.  23.  *  Ephes.  iii.  17. 

Col.  i.  11.   Hcb.  xii.28.  xiii.  9.  »  P.  de  adquircndo  rcrum  dominio,  1.7. 

Sect.  13.  ec  Arborura  furtim  caisarum,  I.  3.  Sect.  3.  Cod.  de  Re.  viDdicatiooc,  1.  !!• 


346  SEVKN    SKltMONS    ON    THE  [SeniL  V. 

planted.  It  is  not  enough  to  be  in  the  church, — except,  like 
the  cedar  of  Lebanon,  we  cast  forth  our  roots,  and  are  so 
planted  that  we  flourish  in  the  **  courts  of  our  God,  and 
bring  forth  fruit  in  our  old  age  *." 

Sect.  17.  Thirdly,  He  promised,  That  the  church  should 
*  spread  forth'  her  branches,  and  fill  the  earth,  and  grow  into 
a  great  compass  and  extent,  and  should  send  forth  her 
"boughs  unto  the  sea,  and  her  branches  unto  the  river ^•;'* 
— that  his  church  should  be  a  universal  church  over  the 
whole  world :  that  as  the  whole  world,  in  regard  of  sin,  lieth 
in  mischiefs,  so  the  whole  world  should  have  Christ  for  its 
propitiation,  through  faith  * ;  *'  Totus  in  maligno  propter  zi- 
zania,  Christus  propitiatio  propter  triticum  ^."  By  one 
Spirit  we  all  are  baptized  into  one  body  "" ;  and  that  one 
body  made  up  of  all  the  churches  of  the  saints'*,  even 
of  all  nations,  kindreds,  people,  tongues '. — No  difference 
of  persons ;  "  neither  Greek  nor  Jew,  neither  circum- 
cision nor  uncircumcision,  barbarian,  Scythian,  bond  nor 
free,  but  Christ  all,  and  in  all  ^;" — No  difference  of  places;  all 
that  in  every  place  call  upon  the  name  of  the  Lord  Jesua, 
both  theirs  and  ours  ^ ; — No  difference  of  times :  Christ 
"  yesterday,  and  to-day,  and  the  same  for  ever  **." 

And  as  this  is  the  promise,  so  we  should  endeavour ; 

1.  To  grow  ourselves  in  knowledge  and  grace  ;  to  let  our 
profiting  appear  unto  all  men  ;  to  abound  in  the  work  of  the 
Lord  ;  to  let  our  graces  from  the  heart,  like  leaven  from  the 
middle  of  the  lump,  spread  abroad,  and  find  their  way  to  all 
the  parts  and  powers  of  soul  and  body,  that  the  whole  man 
may  be  ''  filled  with  the  fulness  of  God,  and  grow  up  unto 
the  measure  of  the  stature  of  the  fulness  of  Christ'." 

2.  To  labour  and  endeavour  the  growth  and  progress  of 
the  gospel  in  others.  This  is  the  nature  of  Grace,  to  mani- 
fest itself,  and,  by  that  means,  to  allure  and  gather  others  to 
its  own  quality.  It  is  set  forth,  in  scripture,  by  the  names 
of  •  light,'  which  shines  abroad  ;  of  *  ointment  and  perfume/ 
which  cannot  be  hid ;  of  '  leaven  and  salt,'  which  deriveth 


»  Psalm  xcii.  12,   13,  U.              5  Psalm  Ixxx.  9,  10,  11.    Dm.  U.  34. 

»  I  John  ▼.  19.            »  1  John  ii.  2.  b  Au^,  Epist.  48.                «  1  Cot, 

12,  13.                  ^  1  Cor.  xiv.  33.  «  Rev.  vii.  9.                  '  Col.  iu.  1 1. 

S  1  Cor.  i.  2.                    ^  Hcb.xiii.  8.  >  Ephes.  iv.  13,   15,   16.  Phil. 
ill.  12,  13.  2  Pct.iii.  18.  Heb.  vi.  1. 


Vcw.5,6,7.]   FOURTEENTH  ClIAPTKK  OF  HOSEA.         347 

its  own  nature  and  relish  upon  a  whole  lump.  Therefore 
the  Holy  Ghost  was  given  in  "  tongues,  fiery  tongues,  and  a 
rushing  wind  ;"  all  which  have  a  quality  of*'  sclf-manifesta- 
tion,  and  notifying  themselves  unto  others.  There  is  an  ex- 
cellent place  to  this  purpose  in  the  apostle,  Ephes.  iv.  15, 16: 
*'  But,  speaking  the  truth  in  love,  may  grow  up  into  him  in 
all  things,  which  is  the  head,  even  Christ :  from  whom  the 
whole  body,  fitly  joined  together  and  compacted  by  that 
which  every  joint  supplietli,  according  to  the  effectual  work- 
ing in  the  measure  of  every  part,  niaketh  increase  of  the 
body  unto  the  edifying  of  itself  in  love  :" — where  the  apostle 
sboweth  the  manner  of  spiritual  increase  in  the  mystical 
body  of  Christ,  by  the  proportion  of  the  growth  of  members 
in  the  natural  body. 

And,  first,  there  must  be  a  fellowship  between  the  head 
and   members,    which   in   the   mystical    body   here   is  two- 
fold, iU  auTov,  and  tf  ouroO;  growing  '  into  him,''  and  receiving 
*  from  him  f — looking,   in  this  work  of  growth,  upon  Christ 
first,  as  the  end  of  that  growth  unto  which  it  drives :  se- 
condly, as  the  fountain  from  whence  it  proceeds :  that  by 
growth  we  may  have  a  more  intimate  and  strong  communion 
with  him,  by  that  virtue  wiiich  we  receive  from  him.     So 
here  are  two  necessary  requisites  unto  this  duty  of  endea- 
vouring the  increase  of  the  body  ;  to  have  Christ  for  our 
end   unto  which    we  work, — and  for  our  fountain,  out  of 
which  we  derive  our  ability  of  working.     Every  true  mem- 
ber of  Christ  is  intent  and  vigilant  upon  the  interest  and  ho- 
nour of  Christ ;  and  it  belongs  unto  the  honour  of  Christ  to 
have  a  perfect  body.     The  church  is  his  fulness  ;  he  esteems 
himself  maimed  and  incomplete,  if  that  should  be  finally  de- 
ficient in  any  thing,  requisite  to  the  integral  perfection  of  it' : 
and  hence  it  is  that  every  true  Christian  puts  forth  the  utter- 
most of  his  endeavours,  in   his  place,  to  carry  on  the  in- 
crease of  his  Master's  body  :  as  every  true-hearted  soldier 
that  loves  his   general,   is  exceeding  desirous,  and  to  his 
power  endeavours,  that  every  company  and  regiment  under 
his  generaPs  command  may  be,  in  all  the  offices  and  mem* 
bers  of  it,  complete.    Again ;  every  member  of  Chnst,  being 
unto  him  united,  doth  from  him  receive  of  his  fulness  *  grace 

k  Folio  EdKtan,  y.  Ti/O.  '  Vid.  Camrron-  dc  Ecclo.  p.H4,  85,  K*». 


348  SLVEN    SERMONS    ON    THE  [SeiTO.  V. 

for  grace,^  and  so  worketh  unto  the  same  ends  as  the  head 
doth.  And  as  the  water  which  first  riseth  out  of  the  foun- 
tain, doth  not  stand  still  there  wherein  it  began,  but  goeth 
forward  till  it  grow  into  a  great  river ;  so  those  who  are 
joined  unto  Christ  as  a  fountain,  do,  by  reason  of  that  vital 
communion  which  they  have  with  the  fountain,  carry  on  the 
growth  of  the  whole  body  ;  and  the  more  vigorous  the  life  of 
Christ  is  in  any  part,  the  more  actively  doth  that  part  work 
towards  the  edification  of  the  whole. 

Sect.  18.— 2.  Here  is  further  required  a  fellowship  and 
mutual  communion  of  the  members  of  the  body,  within  and 
amongst  themselves  :  unto  which  is  first  presupposed   the 
organical  and  harmonious  constitution  and  compacture  of 
the   body   into   one,   out   of  which    ariseth   the   form   and 
beauty,  the  strength  and  firmness,  the  order  and  fitness  that 
is  in  it  unto  those  works  that  are  proper  to  it, — intimated  in 
those  words,  <rvyapfjLo\oyovfjLivov,  and  avfLSiSa^ofjLtvov,  fitly  joined 
together  and  compacted.     It  is  a  metaphor  drawn  from  car* 
penters  and  other  artificers,  who  by  several  joints  do  so  co- 
aptate  and  fit  the  parts  of  their  work  unto  one  another,  that 
being  put  together  and  fastened,  there  may  one  whole  struc- 
ture or  body  grow  out  of  them  :  and  in  that  body  this  accu- 
rate fitness  and  intimateness  of  the  parts  one  with  another, 
produceth  an   excellent  strength,  a  beautiful  order,  and  a 
ready  serviceableness  of  each  part  to  the  other,  and  of  all  to 
the  whole  °*.     So  Jerusalem  is  said  to  be  a  city  *  compacted  * 
within  itself".     The  ark  (a  type  of  the  church)  had  the  ribs, 
and  planks,  and  parts  thereof  so  closely  fastened  into  one  ano- 
ther, that  no  water  might  get  in  to  drown  it.     And  in  the  ta- 
bernacle, all  the  curtains  thereof  were  to  be  'coupled  together' 
into  one  another  °.    Christ  is  all  for  unity,  and  joining  things 
into  one :  two  natures  united  in  one  person,  two  parties  re- 
conciled by  one  mediator,  two  people  concorporated  into 
one  church,  one  Father,  one  seed,  one  head,  one  faith,  one 
hope,  one  love,  one  worship,  one  body,  one  spirit,  one  end 
and  common  salvation.     ^  Christ  is  not,^  loves  not  to  be,  *  di- 
vided.'*   This  is  a  fundamental  requisite  unto  the  growth  of 
the  body,  the  preservation  of  its  unity  p.    The  building  must 

m  Nulla  multituiinis  potentia  nisi  conscntientis,  id  est,  unum  sentientis. 
y/u^.  de  Vera  Rclig.  cap.  25.  Q  Psalm  cxxii.  3.  o  Exod.  zxvi.3. 

P  Possessionem  bonitatis  lanto  latius,  quanto  concordius  individua  socioram 


Vcn.  5,6,7.]     FOURTEENTH  CHAPTER  OF  HOSBA.        349 

be  '  fitly  framed  together,'  if  you  would  have  it '  grow  into 
a  holy  temple '  to  the  Lord  \  When  there  was  most  unity, 
there  was  greatest  increase  in  the  church  ;  when  they  were 
''all  of  one  accord/  of  *  one  heart/  and  *  one  soul/  then  the 
Lord  '  added  to  the  church  daily  such  as  should  be  saved  ^' 
They  that  cause  divisions  and  dissensions,  do  not  serve  the 
Lord  Jesus ;  and  therefore  they  cannot  but  hinder  the  pro* 
gress  of  his  gospel  *.  As  in  the  natural,  so  in  the  mystical 
body,  '  solutio  continui**  tendeth  to  the  paining  and  grieving 
of  that  spirit  by  which  the  body  lives  *,  and,  by  consequence, 
hinders  the  growth  of  it.  Our  growth  is,  by  the  apostle, 
distributed  into  growth  in  knowledge,  and  growth  in  grace": 
and  divisions  in  the  church  are  of  themselves  great  hin- 
drances unto '  both  these ;  unto  knowledge,  because  the 
most  usual  breaches  in  the  church  arise  out  of  diversities  of 
opinion,  publicly  asserted  and  insisted  on  by  the  authors 
and  followers  of  them.  And  though  accidentally,  where 
truth  is  embraced,  it  is  held  with  more  care,  and  searched 
into  with  more  accurateness,  because  of  the  errors  that  op- 
pose it,  (as  the  fire  is  hottest  in  the  coldest  weather ;)  yet 
corrupt  doctrine  being  of  the  nature  of  a  weed  or  canker,  to 
spread,  and  eat  further  and  further,  it  must  needs  conse- 
quently hinder  the  spreading,  and,  in  that  kind,  the  growth 
of  knowledge.  Nor  doth  it  less  hinder  the  growth  of  grace: 
for  while  the  people  of  God  are  all  of  one  heart,  and  of  one 
way,  then  all  their  communion  runs  into  this  one  design  of 
mutually  edifying,  comforting,  supporting,  encouraging  one 
another  in  their  holy  faith  :  but  when  they  are  divided  and 
broken  into  faction  by  different  judgements,  if  there  be  not 
a  greater  abundance  of  humility  and  spiritual  wisdom,  the 
spirits  of  men  run  out  into  heats  and  passions ',  and  into 
penrerae  disputes,  and  mere  notional  contentions,  which 
have  ever  been  diminutions  unto  the  power  of  godliness '. 
When  there  are  schisms  in  the  body,  the  members  will  not 
have  care  one  of  another  *.     Greatly,  therefore,  even  for  his 

posftidct  cvitas. — Et  tanto  earn  reperiet  ampliorem,  quanto  arapliuf  ibi  potuerit 
amare  consortem  ;  Aug.  de  Civ.  Dei,  1.  15.  c  5.  q  Ephes.  ii.  21.  G)l.  ii.  19. 

r  Acu  ii.  4G,  47.  •  Rom.  xvi.  17,  18.  t  Ephes.  iv.  30,  .31. 

•  2  Pet.  ill.  18.  <  Folio-Edition,  p.  571.  7  Non  tulit  Coelius  assenC- 

tieatem  \  sed  exclamavit,  Die  aliquid  contra,  ut  duo  simus.'    Stnec.  de  Ira,  3.  lib. 
c.  8.  ed.  Rohkopf,  vol.  i.  p.  106.  «  1  Cor.  iii.  3,  4.  •  1  Cor.  xii.  25. 


350  SEVEN    SERMONS    ON    THE  [Serm.  V. 

own  cause,  are  the  sad  and  dangerous  divisions  of  these 
times  to  be  lamented,  when  men  make  use  of  civil  troubles 
to  disturb,  yea,  to  tear  asunder  the  unity  of  the  church  ; 
when  they  set  up,  as  in  the  times  of  the  Donatists,  altar 
against  altar,  and  church  against  church,  and  make  seces- 
sions from  the  common  body,  and  then  one  from  another,  to 
the  infinite  content  and  advantage  of  the  common  enemies 
of  our  religion,  and  hazard  of  it.  It  were  a  blessed  thing** 
if  we  were  in  a  condition  capable  of  the  apostle^s  exhorta- 
tion, "  To  speak  all  the  same  thing,  to  be  perfectly  joined  in 
the  same  mind,  and  in  the  same  judgement,  to  be  of  one 
mind,  and  to  live  in  peace  ^^  But  if  that  cannot  be  attained 
unto,  let  us  yet  all  learn  the  apostle's  other  lesson,  wherein 
we  are  otherwise  minded,  to  depend  upon  God  for  revealing 
his  will  unto  us,  '*  and  whereunto  we  have  attained,  to  walk 
by  the  same  rule,  to  mind  the  same  thing ;"  to  remember 
that  every  difference  in  opinion  doth  not,  ought  not  to,  dis- 
sipate or  dissolve  the  unity  of  God's  church.  Even  in  Co* 
rinth,  where  the  people  were  divided  into  several  parties,  yet 
they  continued  '  one  church  **.' 

The  body  thus  constituted,  and  compacted   for  the  in- 
crease thereof: — 

Sect.  19.-— 1.  Here  are  members  severally  distinct  from 
one  another;  some  principal,  others  ministerial,  all  concur- 
ring differently  unto  the  service  of  the  whole.  If  the  heart 
should  be  in  the  head,  or  the  liver  in  the  shoulder, — if  there 
should  be  any  unnatural  dislocation  of  the  vital  or  nutritive 
parts, — the  body  could  not  grow,  but  perish.  The  way  for 
the  church  to  prosper  and  flourish,  is  for  every  member  to 
keep  in  his  own  rank  and  order,  to  remember  his  own  nriea- 
sure,  to  act  in  his  own  sphere,  to  manage  his  particular  con* 
dition  and  relations  with  spiritual  wisdom  and  humility  ;  the 
eye  to  do  the  work  of  an  eye,  the  hand  of  a  hand.  Say  not 
as  Absalom,  '*  If  1  were  a  judge,  I  would  do  justice  • ;" — but 
consider  what  state  God  hath  set  thee  in  ;  and  in  that  walk 
with  God,  and  adorn  the  profession  of  the  gospel  ^  Remem- 
ber Uzzah:  it  was  a  good  work  he  did  ;  but  because  he  did 

b  Unitas  interior  et  unanimitas  ipsam  quoque  multiplicitatem  colli^at  et  coo- 
stringit  caritatis  glutino  et  vinculo  pacis  ;  Btniard.  in  Septuagcsiroa,  Scrm.  2. 
e  1  Cor.  i.  10.   2  Cor.  xiii.  11.  ^1  Cor.  xi.  18.  «  2  Sam.  xv.  4. 

f  Rom.  xii.  .3.  I  Cnr.  xii.  8.  11,  29,  30.  2  Cor.  x.  13,  14.  Ephcs.  iv.  7. 


Vefl.5,6,7.]    FOURTKENTH   CHAPTER  OF  HOSEA.       351 

it  oat  of  order  <,  having  no  call,  God  imiote  him  for  his  error^. 
There  are  excellent  works  which,  being  done  without  the  call 
of  God,  do  not  edify  but  disturb  the  body  *.  Every  man 
must  walk  in  the  church,  as  God  hath  distributed  and  called ; 
and  every  man  must  in  the  calling,  wherein  he  was  called, 
'  abide  with  God  ^' 

2.  Here  are  joints  and  ligaments  so  fastening  these  mem- 
bers together,  that  each  one  may  be  serviceable  to  the  in- 
crease of  the  whole '.  There  are  bands  which  join  the  body 
to  the  head,  without  which  it  can  neither  grow  nor  live, 
namely,  the  '  Spirit  of  Christ,'  and  *  faith'  in  him'".  And 
there  are  bands  which  join  the  parts  of  the  body  unto  one 
another;  as,  namely,  the  same  '  holy  Spirit °;^  which  Spirit  of 
grace  stirreth  up  every  member  to  seek  the  growth  and  bene- 
fit of  the  whole".  The  same  sincere  love  and  truth  which 
each  member  beareth  unto  all  the  rest,  this  is  called  '  a  bond 
of  perfectness  V  and  'the  bond  of  peace  V  Now  love  is  a 
most  communicative  grace ;  it  will  plant,  and  water,  and 
feed,  and  spend  itself  for  the  good  of  the  whole;  it  will  deny 
itself  to  serve  the  body, — as  Christ  did  ^ 

3.  Here  is  a  measure  belonging  unto  every  part :  some  are 
in  one  office,  others  in  another ;  some  have  one  gift,  others 
another;  and  all  this  '  for  the  perfecting  of  the  saints  \*  One 
is  able  to  teach,  another  to  comfort,  a*  third  to  convince, 
a  fourth  to  exhort,  a  fifth  to  counsel ;  and  every  one  of  these 
is  to  be  directed  unto  the  edification  and  growth  of  tlie 
whole".  The  apostle  saith,  that  *'  we  are  fellow-citizens 
with  the  saints'"'  Now  as,  amongst  fellow-citizens,  there 
usetb  to  be  an  intercourse  of  mutual  negotiation  y,  one  man 
hath  one  commodity,  and  another  another,  and  these  they 
usually  barter  withal ; — so  amongst  the  saints,  one  man  is 
emineDt  in  one  grace,  another  in  another ;  and  according  to 
their  mutual  indigencies  or  abilities,  they  do  interchangeably 
minister  to  one  another  towards  the  growth  of  the  whole. 

f  Ut  Hus,  PalUdium  ex  inccndio  cripiens,  dum  ardcrct  templum  Mincrvv, 
laminibus   privatus  est;  Plutarth.   XyUndr.  vol.  i.  p.  309.  E.  ^  2  Sam. 

Ti.  6,  7.       »  Rom.  X.  15.   Heb.  v.  4.      k   I  Cor  vii.  17,  20,  24.      »  I  Cor.  ii.  19. 
■  1  Cor.  vi.  17.  Rem.  viii.  9.  Ephes.  iii.  17.  «  1  Cor.  xii.  13.  <>  I  Cor. 

xii.  25,  26.  P  Col.   iii.  14.  q  Ephe«.  iv.  3.  '  Gal.  v.  13. 

•  Ephe*.  \w.  11, 12.  1  Cor.  xii.  4,  11.  t  Folic-Edition,  p.  572.  •  Rom. 

xii.  3,  8.  Ephes.  iv.  7.  *  Ephcs.  ii.  19.  J  Vid.  jlristot.  Ethic. 

I  5.  c.  8. 


352  SEVEN    SERMONS    ON    THE  [Semi.  V. 

And  this  is  that  which  is  here  further  requisite  to  the  increase 
of  the  body,  called, 

4.  *ETi;^op*jy/a,  the  '  supply  of  service,'  and  the  supply  of 
nourishment,  which  one  part  affords  unto  another,  and  so  to 
the  whole.     This  is  principally  from  the  head  to  the  mem- 
hers,  called  by  the  apostle,  '  the  supply  of  the  Spirit  of  Jesus 
Christ : "'    of  whose  fulness  we  receive  •  grace  for  grace  •  ;* 
into  whose  image  we  are  transformed  from  glory  to  glory  ■*. 
But  it  is  proportionably  between  Che  members  amongst  them^ 
selves:  for  as  several  particular  ingredients  make  up  one 
cordial, — and  several  instruments  concur  to  the  perfecting  of 
one  iaroriXeiTfSM,  or  consummate  work, — and  the  beauty  of 
every  thing  ariseth  out  of  the  variety,  and  order,  and  mutual 
serviceableness  that  the  parts  thereof  have  unto  one  another; 
so  is  it  in  the  church  too,  which  Christ  hath  so  tempered  to- 
gether, that  they  might  all  stand  mutually  in  need  of  one 
another.     Therefore  we  find  the  Saints,  in  Scripture,  com- 
municating to  one  another  their  experiences,  temptations, 
deliverances,  comforts,  for  their  mutual  edification  ^.     And 
God's  dealings  with  saints,  in  particular,  are  therefore  regis* 
tered  in  Scripture*^;  both  that  we  might  learn  that  way  of 
building  up  one  another,  and  that,  by  their  examples,  we 
might  support  our  faith,  and  through  patience  and  experi- 
ence of  the  Scripture  have  hope:  because  what  hath  been 
done   unto  one,  is,  in   the  like  condition,  applicable  unto 
every  otlier  •. 

6.  After  all  this  there  is  evspyewt,  an  '  effectual  working/  a 
vis  trAaoTix^,  or  a  vis  trnrrix^,  a  faculty  to  form,  and  to  con- 
coct  the  matter,  which  hath  been  subministered  unto  life  and 
nourishment: — which  is  the  work  of  faith,  and  of  the  Spirit 
of  Christ,  whereby  the  soul  of  a  believer,  being  sensible  of 
want,  desirous  of  supply^  and  pressing  forward  unto  perfec- 
tion, doth  sweetly  close  with  whatsoever  the  measure  of  any 
other  part  hath  communicated  unto  it,  converting  it  into 
growth  and  nourishment  to  itself,  which  the  apostle  calls 
*  the  mixing  of  the  Word  with  faith  ^'     Now 

«  Phil.  i.  19.  »  John  i.  16.  ^  2  Cor.  iii.  18.  <-  Ptolm 

zuiv.  3,6.  John  i.  41,  45.   iv.  £9.    2  Ck}r.  i.  4,  6.    Phil.  i.  12,13,14.    CoU 
ii.  1.2.  ^  Spccialiter  pronunciata  generaliter  sapiunt.    Cum   Deus   It- 

raelitas  admonet  disciplinae,  vel  objurgat,  utique  ad  omncs  hal^ct :   Tert,  de 
Spcctac.  c.  3.  «  James  v.  10,  II,  17.  Rom.  xv.  4.  1  Cor.  x.  6.  Hclx  xULS. 

f  Heb.  iv.  2. 


5»6»  7.]    FOURTEENTH   CHAPTKU  OF  HOSE  A.       353 

• 

Sect.'  20.  Fourthly,  He  promiseth.  That  the  beauty  of  his 
ohorch  shall  be  as  the  '  olive-tree  ;'*  that  as  she  shoul(4  have 
the  glory  of  the  lily,  the  strength  and  exteusion  of  the  ce- 
dar, so  this  spreading  should  not  be  a  vain  ostentation,  but 
should  have,  joined  with  it,  the  flourishing  and  fruitfulness  of 
the  olive.  Now  the  honour  of  the  olive-tree  standeth  in  two 
things:  perpetual  greenness,  and  most  profitable  fruit,  which 
•erveth  both  for  light  to  cause  the  lamp  to  burn  <,  and  for 
nourishment  to  be  eaten  ** ;  in  the  one  respect,  it  is  an  em* 
blem  of  peace;  it  maketh  the  face  shine' ; — and  in  the  other, 
it  is  an  emblem  of  grace,  and  spiritual  gifts  ^.  These  arc  the 
two  most  excellent  benefits,  which  God  promiseth  unto  his 
people.  "  He  will  speak  peace  unto  them  *  ;^'  and  he  "  will 
give  them  grace  and  glory  ""/' 

And  as  he  promiseth,  so  should  we  practise  these  things, 
and  learn  to  beautify  the  gospel  of  Christ,  first,  with  our  good 
works,  as  the  fruits  of  his  grace  °; — secondly,  with  our 
"spiritual  joy  and  comfort,  as  the  fruits  of  his  peace :  that 
others,  seeing  the  light  and  shining  forth  of  a  serene,  calm, 
and  peaceable  conscience  in  our  conversation,  may  thereby 
be  brought  in  love  with  the  ways  of  God.  These  two  do 
mutoally  cherish  and  increase  one  another.  The  more  con- 
science we  make  of  fruitfulness,  the  more  way  do  we  make 
for  peace ;  when  the  waters  of  lust  are  sunk,  the  dove  will 
quickly  bring  an  olive-branch  in : — and  the  more  the  peace 
of  God  rules  in  the  heart,  the  more  will  it  strengthen  the 
conscience  and  care  of  obedience,  out  of  these  consider- 
ations :  First,  Out  of  thankfulness  for  so  great  a  blessing. 
Secondly,  Out  of  fear  to  forfeit  it*  Thirdly,  Out  of  wisdom 
to  improve  and  increase  it 

Sect.  21.  Fifthly,  He  promiseth.  That  his  church  shall 
be  as  '  the  smell  of  Lebanon,'  and  that  the  '  scent  of  if  shall 
be  as  the  'wine  of  Lebanon  /  as  elsewhere  we  find  her  com- 
pared to  a  garden  of  spices  ;— she  shall  be  filled  with  the 

S  Eiod.  urii.  20.  h  Lev.  vi.  15,   16.  i  Ptalm  civ.  15. 

k  I  John  ii.  20.  1  Psalm  ixxxv.  8.  Isai.  xxxii.  17.  »  PMlm  Ixxxiv.  11. 

*  John  XV.  8.  n  "Effrt  U  rts  oZrot,  6^  8»)  eawpicof  KoKiatffff      0{  ccU 

M  rrifmm  ardiamif  ^votyofurdmw  'Of fi  fwr,  Sgu  U  A^Bm^,  Sfi  V  titudpdw, 
te.  Hennippus  xpqd  Aibencuin,  1.  I.e.  23.— Cojmim^.  p.  29. — Convivta,  Ludi, 
Pocola  crcbra.  Uitguenta,  Comnae,  Scru  par4jifur.  I.ucrci  I.  4.  112.'».  p  Ctau 
iv.  12,  U. 

VOL.  111.  2  A 


354  SEVEN    SERMONS   ON    THE  [Serni.  V. 

r 

sweet  savour  of  the  gospel  of  Christ.  "  Thanka  lie  mito 
God,"  saith  the  apostle,  "  which  always  causeth  us  to  triumph 
in  Christ,  and  maketh  manifest  the  savour  of  his  knowledge 
by  us  in  every  place';  for  we  are  unto  God  a  sweet  savour  of 
Christ*:" — where  there  are  two  metaphors,  one  of  a  sweet 
ointment^ — the  other,  of  a  triumph.  The  name  of  Christ  i« 
compared  to  an  ointment';  and  preaching  of  the  gospel, 
which  is  making  manifest  the  savour  of  this  ointment,  ie 
called  the  '  bearing  of  Christ's  name ".'  Now,  this*  sweet 
savour  is  annexed  unto  a  triumphal  solemnity ;  because,  in 
all  times  of  public  joy,  they  were  wont  to  anoint  themselvee 
with  sweet  oil,  which  is  therefore  called, '  Oleum  fetitisB,'  the 
oil  of  gladness  *.  (For  in  times  of  mourning,  they  did  abstain 
from  sweet  ointments  y.)  The  gospel  therefore  being  a  mes- 
sage of  'great  joy  V  a  leading  *  captivity  captive,*  and  the 
means  whereby  Christ  rideth  forth  gloriously,  *  conquering 
and  to  conquer  •  ;^  therefore  they  who  brought  these  good 
tidings,  are  said  to  be  as  a  '  sweet  savour  V  whose  lips  drop 
'  sweet-smelling  myrrh  *^,'  and  whose  doctrine  is  compared  to 
the  powders  of  the  merchant**.  And  the  time  of  the  gospel 
is  called  an  '  accepted  time,  a  day  of  salvation  *  ;**  that  is,  a 
time  of  singular  joy  and  solemnity,  a  continued  Easter,  or 
festival  ^  And  here  withal  he  promiseth  likewise.  That  his 
people  should  offer  up  spiritual  incense  and  services  unto 
him  in  prayers,  thanksgivings,  alms,  and  good  works  '. 

And  as  he  promiseth,  so  we  should  practise  these  things : 
our  care  should  be  to  let  our  lips  and  lives  breathe  forth 
nothing  but  grace  and  edification  ■* ;  to  be  frequent  in  the 
spiritual  sacrifices  of  prayer,  thanksgiving,  and  good  works, 
which  may  be  as  an  '  odour  of  a  sweet  savour^  in  the  nos- 
trils of  God  *; — to  labour  to  leave  behind  us  a  good  name, 
not  out  of  vain-glory,  or  an  empty  ambitious  affectation  of 
honour;  but  out  of  the  conscience  of  a  holy  life,  which 
makes  the  name  'smell  better  than  sweet  ointment*".^ 

Sect.  22.  Sixthly,  He  promiseth.  That  they  "  who  dwell 

r  FoHo-tSdition,  p.  573.  '2  Cor.  ii.  U,  15.  «  CanU  i.  3. 

»  Acts  ix.  15.  *  Pulm  xlv.  7,  B.  Isai.  Ixi.  3.  7  2  Sam.  ziv.  2.  Dw. 

X.  2,  3.  •  Loke  ii.  13.  »  Psalm  xW.  3,  4.    Psalm  6x.  2.  Rev.  vi.  2. 

t>  AderaDC  uoguenia,  coronae ;  iocendebantur  odores.   Cic,  Tusc.  Qu.  1. 5.«— vid* 
Athenaeum,  I.  15.  c.  1 1,  12.  c  Cant.  v.  13.  ^  Cant.  lai.  S. 

•2Cor.  vi.  2.  f  1  Cor.  v.  7,  8.  fEzck.  xx.41.  b  Col.  iv.  6. 

•  Phil.  iv.  18.  Rev.  ▼iii.4.  k  Eccles.  vii.  1. 


Ven.5,S,  7.]    FOURTEENTH  CHAPTER  or  H08EA.       355 

under  bis  shadow,  Bhall  return  ;''  which  words  admit  of  a 
doable  sense,  and  so  infer  a  double  promise  and  a  double 
duty  : — 1  .We  may,  by  a  '  hysteron  proteron/  understand  the 
woitls  thus, — *'  When  Israel  have  repented  and  are  brought 
home  to  God  again,  they  shall  then  have  security,  defence, 
protection,  refreshment  under  the  comforts  of  his  grace, 
against  all  the  violence  of  temptation;  as  a  spreading  tree 
doth  afibrd  a  sweet  shade  unto  the  weary  traveller,  and 
shelter  him  from  the  injuries  of  the  heat'.^  Whereby  is 
signified  the  secure,  quiet,  and  comfortable  condition  of 
God's  people  under  the  protection  of  his  providence  and 
promises. 

And  as  he  promiseth  such  a  condition,  so  should  we,  in 
all  our  troubles,  not  trust  in  an  arm  of  flesh,  or  betake  our- 
sdves  to  mere  human  wisdom,  and  carnal  counsels,  which 
are  too  thin  shelters  against  God's  displeasure,  or  the  ene- 
mies of  the  church  ; — but  we  must  fly  unto  him  to  hide  us  ; 
we  fliust  find  spiritual  refreshment  in  his  ordinances,  pro- 
mises, and  providence;  get  his  wing  to  cover  us,  and  his 
presence  to  be  a  little  sanctuary  unto  us,  and  the  joy  of  the 
Lord  to  be  our  strength "".  When  the  Lord  cometh  out  of 
his  place  to  punish  the  inhabitants  of  the  land  for  their 
toiqnity ;  when  flood  and  fire,  storm  and  tempest,  the  fury 
of  anger,  the  strength  of  battle,  are  poured  out  upon  a  peo- 
ple ;  when  a  destroying  angel  is  sent  abroad  with  a  com- 
missioo  to  kill  and  slay  ";  when  Death,  the  king  of  terrors, 
rideth  up  and  down  in  triumph,  stripping  men  of  treasures, 
lands,  friends,  honours,  pleasures,  making  them  a  house  in 
darkness,  where  master  and  servant,  princes  and  prisoners, 
are  all  alike ;— to  have  then  an  ark  with  Noah,  a  Zoar  with 
Lot,  a  Goshen  in  Egypt, — ^to  have  one  arm  of  this  olive-tree 
spread  over  us, — to  have  one  promise  out  of  Clod's  Word,  one 
sentence  from  the  mouth  of  Christ  promising  paradise  unto 
OS, — ia  infinitely  of  more  value  to  a  languishing  spirit,  than 
an  the  diadems  of  the  earth,  or  the  peculiar  treasure  of 
princes. 

2.  If  we  take  the  words  in  order  as  they  lie,  then  the 
mercy  here  promised  is.  That  when  God  shall  restore  and 

1  Job  tii.  2.    liii.  ir.  6.    Mich.  iv.  4.  ZeCh.  iii.  10.  «•  F««1m  Ini.  2. 

md.  1.  I«i.  xxvi.  20.  Nehcm.  viii.  10.  •  K/fV  ix.  r>,  €. 

2  A  2 


366  SEVEN    SERMONS    ON    THE  [Serm.  V- 

repair  his  church,  they  who  dwell  under  the  comforts  of  it, 
should  return  and  be  converted  to  the  knowledge  and  obe- 
dience,  which  shonld  be  there  taught  them :  When  the 
'  Branch  of  the  Lord  is  beautiful  and  glorious,  and  the  fruit 
of  the  earth  excellent  and  comely/  then  he  that  remaineth  in 
Jerusalem,  'shall  be  called  holy"";^  then  every  vessel  in 
Judah  and  Jerusalem  shall  be  inscribed,  '  holiness  unto  the 
LordP;'  then  '  the  heart  of  the  rash  shall  understand  know- 
ledge, and  the  tongue  of  the  stammerers  shall  speak 
plainly  *».' 

And  this  should  be  the  endeavour  of  every  one  who  liveth 
under  the  shade  of  this  tree,  under  the  purity  of  God^s  ordi- 
nances, under  the  pious  government  and  constitution  of  such 
a  church  or  family  as  is  here  described,  (especially  in  such 
times,  when  %  on  the  one  side,  the  world  is  so  much  loosened 
and  estranged  from  us  ;  and,  on  the  other  side,  reformation 
in  the  church  is  so  much  desired)  to  convert  and  turn  unto 
the  Lord.     All  endeavours  of  reformation  in  a  church  are 
miserably  defective,   when   they  come  short  of   this   end, 
which  is  the  ultimate  reason  of  them  all, — namely,  the  re- 
pentance and  conversion  of  those,  that  dwell  under  the  sha- 
dow of  it.    When  God  promiseth  to  give  unto  his  church 
*  the   glory   of  Lebanon,'  and   the  excellency   of  '  Carmel 
and  Sharon,'  the  consequence  of  this  beauty  and  reformation 
in  the  church  is,  "  The  eyes  of  the  blind  shall  be   opened, 
the  ears  of  the  deaf  shall  be  unstopped,  the  lame  shall  leiap, 
the  dumb  shall  sing,  the  parched  ground  shall  be  a  pool,  the 
thirsty  land  springs  of  water  *.     The  wolf,  the  leopard,  the 
lion/  the  bear,  the  asp,  the  cockatrice,  shall  be  so  turned 
from  the  fierceness  and  malignity  of  their  natures,  that  they 
shall  not  hurt  nor  destroy  in  all  the  holy  mountain,  but  a 
little  child  shall  lead  them  all  \"     It  is  a  great  happiness 
and  advantage  to  live  under  the  shade  of  a  godly  govern- 
ment.    Many  men  have  reason  to  bless  God  all  their  days, 
that  they  were,  in  their  childhood,  trained  up  in  such  a  school, 
where  piety  was  taught  them  as  well  as  learning,  and  where 
tiicyhad  meansaswellof  conversion  as  of  institution;  that  they 
lived  in  such  a  family,  where  the  master  of  it  was  of  Joshua's 

o  Isai.  iv.  2, 3.  p  Zcch.  xiv.  20, 21.  q  Isai.  xxxii.  2,  3,  4. 

r  Folio-Edition,  p.  574.  *  liai.  xxxy.  2,  7.  «  Isai.  xi.  6,9. 


Yen.  5,  6,  7.]  FOUET££NTU  CHAP!  hK  OF  H08EA.        357 

mind,  '*  I  and  my  house  will  serve  the  Lord  **/'  Salvation 
comes  to  a  whole  house,  when  the  governor  thereof  is  con- 
Terted '.  I  shall  never  look  upon  a  church  as  reformed  to 
purpose,  till  I  find  reformation  work  conversion ;  till  piety, 
and  charity,  and  justice,  and  mercy,  and  truth,  and  humility, 
and  gentleness,  and  goodness,  and  kindness,  and  meekness, 
and  singleness  of  heart,  and  zeal  for  godliness  and  mutual 
edification,  and  the  life  and  power  of  religion,  are  more  con- 
spicuous than  before.  When  the  very  head-stone  was 
brought  forth,  and  the  last  work  in  the  building  of  the 
temple  was  finished,  yet  the  people  must  then  cry,  *'  Grace, 
grace  unto  it  ^;"  intimating  that  reformation  is  never  indeed 
consummate,  till  the  blessing  of  God  make  it  efiectual  unto 
those  uses,  for  which  it  was  by  him  appointed.  Church- 
reformation  should  be  like  Paul's  epistles,  which  always 
close  in  duties  of  obedience. 

Sect.  23.  Seventhly,  He  promiseth.  That  they  *'  shall 
revive  as  the  corn,  and  grow  as  the  vine :  ^  in  which  two 
expressions,  are  set  forth  two  excellent  and  wholesome  con- 
sequents of  affliction.  1.  The  corn,  though  it  die  first',  and 
iufier  much  from  frost,  hail,  snow,  tempest, — yet  when  the 
spring  comes,  it  revives  and  breaks  through  it  all :  so  God 
promiseth  to  his  church,  in  the  saddest  condition,  a  reviving 
again,  and  that  it  shall  be  broucrht  forth  into  the  light  % 
2.  The  vine  when  it  is  pruned  and  lopped,  will  not  only  re- 
vive and  spread  again,  but  will  bring  forth  the  more  fruit, 
and  cast  forth  the  more  fragrant  smell :  so  God  promiseth 
onto  his  people  not  only  a  reviving  out  of  their  afflictions, 
(io  which  respect  haply  it  was  that  Christ  was  buried  in  a 
garden,  to  note,  that  death  itself  doth  not  destroy  our  bodies, 
but  only  sow  them ;  the  dew  of  herbs  will  revive  them 
again  ^;)  but  further,  a  profiting  by  afflictions*,  that  we  may 
say  with  David,  **  It  is  good  for  us  ;^  when  we  find  it 
''bring  forth  the  peaceable  fruits  of  righteousness,  after  we 
have  been  exercised  therein. ** 

And  as  he  promiseth  these  things,  so  we  should  learn  to 
turn  these  promises  into  prayer  and  into  practice.     When^ 

•  John  xxtT.  15.  >  Luke  six.  9.  Acts  xvi.  33,  34.  J  Zcch.  it.  7. 

•  Setnina  non,  nisi  corruptaetdissoluu,  fcecundius  surgunt :  omnia  pereundo  tcr- 
Tmncnr ;  omnia  de  intehtu  refornuntar.  7#rl.  Apo).  c.  4S.  *  Eaek.  xxxvii.  12. 
liic.  Tii.  9.  ^  i  Cor.  xt.  4 1, 44.  c  Nono  afoiiit  praeiidem  tufilkvcrit. 


358  SEVEN    SEKMOXS    ON    TH£  [Serm.  V. 

we  seem  in  our  own  eyes  cast  out  of  God's  sight,  yet  we 
must  BOt  cast  him  out  of  our  sight ;  but,  as  Jonah  in  the 
whale's  belly,  and  as  Daniel  in  Babylon,  ptay  towards  his 
holy  temple  still.  The  woman  of  C^aan  *^  wotild  not  be 
thrust  off  with  a  seeming  rejection,  not  utterly  despond 
under  a  grievous  tentation,  but,  by  a  singular  acumen  and 
spiritual  sagacity,  discerned  matter  of  argument  in  that 
which  looked  like  a  denial  ^  Soap  and  fuller's-earth,  at  the 
first  putting  on,  seem  to  stain  and  to  foul  clothes,  when  the 
use  and  end  is  to  purify  them.  And  God^s  frowns  and  de- 
lays may  seem  to  be  the  denials  of  prayer,  when,  haply,  his 
end  is  to  make  the  granting  of  them  the  more  comfort. 
Therefore  in  all  troubles  we  must  not  give-over  looking  to- 
wards God,  but  say  with  Job,  "  Though  he  slay  me,  I  will 
trust  in  him.'' 

And,  after  all  afflictions,  we  must  learn  to  express  the 
fruit  of  them,  to  come  out  of  them  refined,  as  silver  out  of 
the  fire;  to  have  thereby  our  faitli  strengthened,  our  hope 
confirmed,  our  love  inflamed,  our  fruit  and  obedience  in- 
creased, our  sin  taken  away,  and  our  iniquities  purged  ^;  to 
be  '  chastened  and  taught  6;^  to  ^  be  'chastened  and  con- 
verted '/  If  we  have  run  away  from  our  duties,  and  been 
cast  into  a  whale's  belly  for  it, — when  we  are  delivered,  let  us 
be  sure  to  look  better  to  our  resolutions  afterwards :  ''  after 
all  that  is  come  upon  us  for  our  sins,  take  heed  of  breakipg 
his  commandments  again ''."  As  Job^s  riches  after  his,  so  we 
should  endeavour  that  our  gi-aces  after  our  afflictions  may 
be  doubled  upon  us ;  and  that  the  scent  of  our  holy  example 
may,  like  spices  bruised,  or  the  grapes  of  Lebanon  crushed 
in  the  wine-press,  give  a  more  fragrant  smell  in  the  nostrils 
of  God  and  man,  *'  as  the  smell  of  a  field,  which  the  Lord 
hath  blessed.*" 


quoA  homines  Tiolentrae  objectat.  Injuriarum  actiones  extra  stadium.  Sedqoui- 
turn  livores  illi,  et  cruores  et  vibices  ncgotiantur  intendet :  coronas  scilicet,  et  glo- 
riam,  et  dotera,  privile^a  publica,  stipendia  civica,  imagines,  statuas,  et  qoalem 
potest  prsestare  seculum  dc  fama  stemitatcm,  dc  rocmoriA  resorrectionera.  Pyctes 
ipse  non  queritur  dolere  se,  nam  tuU.  Corona  premit  vulnera,  palma  sangninem 
obscurat ;  plus  Tictoria  tumet  quam  injuria.  Hanc  tu  laesum  existimabis  qaem 
vidcs  laetum  ?  TcrL  Scorpiac.  c.  6.  ed.  Lut.  1675,  p.  492.  ^  Vid.  Ckrys,  Scr.38. 
in  Gen.  xvi.  3.  •  Maith.  xv.  27.  f  Isai.  xxvii.  9.  f  Pinloi 

Ixxxiv.  12.  h  Folio-Edition,  p.  675.  i  Jer.  uutviii.  18.  ^  Gsrm 

ia.  13,  14. 


Vert.  5,  6,  7.]    FOUIlTt  i:\TII  CHAPTtU  OP  HOSE  A.       359 

Lastly,  He  promiseth,  That  all  these  should  be  'fruits  of 
Lebanon/  of  the  best  and  perfectest  kind.  There  are  many 
evidences  of  the  goodness  of  God  even  in  the  lives  of  Pagan 
men.  We  read  of  Abimelecirs  forbearance  to  sin  against 
God';  and  of  his  and  Ephron's  singular  kindness  to  Abra- 
ham °».  No  argument  more  common  than  this  of  the  vir- 
tues, the  temperance,  prudence,  justice,  mercy,  patience, 
fidelity,  friendships,  atiability,  magnanimity  of  many  heathen 
men ;  insomuch  that  some  have  presumed  so  far  as  to  make 
tbem  ^ex  congruo°'  meritorious,  or  dispositive  to  salvation. 
Bat  all  these  are  but  wild  grapes,  bitter  clusters,  the  fruits 
of  an  empty  vine,  not  worth  the  gathering  in  order  to  salva- 
tion :  but  the  graces  which  God  bestoweth  upon  his  church, 
are  of  a  more  spiritual  and  perfect  nature,  proceeding  from 
faitli  in  Christ,  from  love  of  God,  from  a  conscience  cleansed 
from  dead  works,  from  an  intention  to  glorify  God  and 
adorn  the  gospel,  from  a  new  nature,  and  from  the  Spirit  of 
Christ,  conforming  his  servants  unto  himself;  they  are  not 
grapes  of  Sodom,  but  grapes  of  Lebanon. 

And  as  he  thus  blesseth  us,  in  the  like  manner  should  we 
Berve  him ;  not  offer  unto  him  the  refuse,  the  halt,  and 
blind,  and  maimed,  for  sacrifice  ;  not  give  unto  him  of  that 
which  cost  us  nothing,  but  go  to  Lebanon  for  all  our  sacri- 
fices, covet  earnestly  the  best  gifts,  press  forward  and  la- 
bour to  perfect  holiness  in  the  fear  of  God ;  give  unto  him 
our  lilies,  the  beauties  of  our  minority ;  and  our  cedars,  the 
strength  of  our  youth  ;  and  our  olives,  and  grapes,  and  corn, 
and  wine:  whatever  gifts  he  hath  bestowed  on  us,  use 
them  unto  his  service  and  honour  again ;  not  content  our- 
selves with  the  form  of  godliness,  with  the  morality  of  vir- 
tue, with  the  outside  of  duties,  with  the  seeds  and  begin- 
nings of  holiness  (he  hath  none,  who  thinks  he  hath 
enough);  but  strive  who  shall  outrun  one  another  unto 
Christ,  as  Peter  and  John  did  towards  his  sepulchre.  It  was 
a  high  pitch  which  Moses  aimed  at,  when  he  said,  "  I  be- 
seech thee,  show  me  thy  glory  °."     Nothing  would  satisfy 

I  Geo.  zx.  4,  6.  <"  Gen.  xx.  14,  15.  xxiii.  10,  11,  \y  a  Vide 

yitgam  de  Justif.  lib.  6.  cap.  18,  19,  20. — Andrad.  Orthodox.  Explicit.  1.  3.— 
JfoUona/.  in  Johan.  v.  6. — Sixt.  Senens.  Bibliothcc  1. 6.  annot.  51. — Collium  de 
Animabus  Pajan.  1.  1 .  cap.  1 1 .  ct  20.— Ban.  in  secundam  sccundae  qu.  2.  art.  8. — 
Grtg.  KaUnt.  To.  3.  disput.  1.  Qu.  2.  punct.  1  et  4.— £raxm.  Praefat.  in  Qu. 
TuK.  Cic — Aug,  contra  Julian.   Pela^.  1*  4.  c.  3.  •  Exod.  xxxiii.  IS. 


360  SKVEN    SERMONS.  [Serm.V. 

him  but  fulness  and  satiety  itself.  Be  sure  that  all  your 
graces  come  from  Sion,  and  from  Lebanon,  that  they  grow 
in  EmmanuePs  land  :  till  Christ  own  them,  God  will  not  ac- 
cept them.  Moral  virtues  and  outward  duties,  grapes  of 
Sodom,  may  commend  us  unto  men ;  nothing  but  in- 
ward, spiritual,  and  rooted  graces,  the  grapes  of  Le- 
banon, will  commend  us  unto  God.  To  do  only  the  out- 
ward works  of  duty,  without  the  inward  principle,  is  at  best 
but  to  make  ourselves  like  those  mixed  beasts,  elephants 
and  camels,  in  the  civil  law^;  "  operam  preestant,  naturafera 
est  ;^  which,  though  they  do  the  work  of  tame  beasts,  yet 
have  the  nature  of  wild  ones.  Moral  virtue  %  without  spi- 
ritual piety,  doth  not  commend  any  man  unto  God ;  for  we 
are  not  accepted  unto  him,  but  in  Christ;  and  we  are  not  in 
Christ  but  by  the  Holy  Spirit. 

P  Reproba  pecunia  non  liberat  solventem,  1.  24.  Sect.  1.  P.  de  pignoraticia 
actione.  <1  Leg.  2.  P.  ad  Leg.  Aquil.— iSmfc  de  Benefic.  lib.  7.  cap.  19. 

r  Vide  Aug.  de  Civit.  Dei,  lib.  5.  cap.  19.  et  lib.  19.  cap.  4.  et  cap.  25. — Retract. 
1. 1.  cap.  3.— de  Trin.  lib.  14.  cap.  1.— de  nup.  et  concupis.  1. 1.  c.  3. — oontia  Julian. 
Pelag.  1.  4.  c.  3.  Ad  Simplictan.  1.  1.  qa.  2.  contr.  2.  Ep.  Pelag.  lib.  3.  cap.  de  fide 
et  operibus,  c  7.  Epist.  105,  107,  120, ^•'Prosper,  contia  G>Uat.  c.  13w«-6^rrg. 
Arimin,  1 .  dist.  1.  q.  3.  art.  2. 


THE 


SIXTH    SERMON.* 


ROSEA  XIV.  8. 


Ephraim  shall  say.  What  have  I  to  do  any  more  with  Idols  f 
I  have  heard  him,  and  observed  him.  I  am  like  a  green  Jir- 
tree:  from  me  is  thy  fruit  found. 

Sbct.  1.  The  conversion  of  Israel  unto  God  in  their  trouble, 
was  accompanied  with  a  petition  and  a  covenant: — a  petition 
imploring  mercy  and  grace  from  God  ;  and  a  covenant,  pro- 
mising thanksgivings  and  obedience  unto  him.  And  God  is 
pleased,  in  his  answer,  to  have  a  distinct  respect  unto  both 
these :  for  whereas  they  petition,  first,  for  pardon,  that  God 
would  *  take  away  all  iniquity  ;'  he  promiseth  '  to  heal  their 
backslidings^  and  to  love  them  freely  f — and  whereas  they 
pray  for  blessings, '  Receive  us  into  favour,  do  us  good  \* 
God  likewise  maketh  promises  of  that  in  great  variety,  ex- 
pressed by  the  several  metaphors  of  fertility,  answering  to 
the  name  and  blessings  promised  formerly  unto  Ephraim. 
And  all  this  we  have  handled  out  of  the  four  preceding 
verses. 

Now,  in  this  eighth  verse,  God  is  pleased  not  only  gra- 
ciously to  accept,  but  further  to  put  to  his  seal,  and  to  con- 
firm the  covenant  which  they  make, — promising,  that,  by  the 
assistance  of  his  Spirit,  they  should  be  enabled  to  do  what 
they  had  undertaken.  This  is  the  greatest  ground  of  confi- 
dence that  we  can  have,  to  bind  ourselves  in  holy  covenants 
unto  God,  even  the  promise  of  his  strength  and  assistance, 
enabling  us  to  keep  covenant  with  him.     Therefore  when 

Ihvid  had  said,  "  1  have  sworn,  and  will  perform  it,  that  I 

will  keep  thy  righteous  judgements  ;'*  it  follows  a  little  after, 

•  Koliu-EditUHi,  p.  577. 


362  SEVEN    SEIIMOXS   ON    THE  [Serm.  VI. 

*'  Accept,  I  beseech  thee,  the  freewill-offerings  of  my  mouth, 
O  Lord,  and  teach  me  thy  judgements**."  David  was  confi- 
dent,  that  God  would  not  only  accept  his  covenant,  but 
teach  him  how  to  keep  it;  and  that  made  him  the  more  con- 
fident to  bind  himself  by  it. 

In  the  original,  the  words  are  only  thus,  '*  Ephraim,  what 
have  I  to  do  any  more  with  idols  ?"  which  therefore  some 
would  have  to  be  the  words  of  God  spoken  unto  Ephraim  : 
but  there  is  nothing  more  usual  in  Scripture,  than  an  ellipsis*^ 
of  the  verb.  And  we  find  this  very  verb  omitted,  and  yet 
necessary  to  be  supplied,  Isai.  v.  9.;  and  in  this  place,  the 
Chaldee  paraphrast,  and  fi*om  him  the  best  interpreters,  with 
our  translators'*,  have  supplied  it.  Thus,  '  Ephraica  shall 
say  f  and  so  it  is  God^s  confirmation  of  the  promise  which 
penitent  Ephraim  had  made,  and  his  undertaking  for  him, 
that  he  should  indeed  be  enabled  to  perform  his  covenant. 

•*  What  have  I  to  do  any  more  with  idols  ?"]  It  is  *  interro- 
gatio  cum  indignatidne ;'  an  interrogation  not  only  import- 
ing a  negative,  '  I  will  not  any  more  have  to  do  with  them/ 
but  also  a  vehement  detestation  of  them,  and  indignation 
against  them:  as  that  of  David  to  Abishai%  and  that  of 
Elisha  to  Jehoram^  and  that  of  the  devil  to  Christ^. 

'*  With  idoh,""]  The  original  word  signifieth  likewise  sor- 
rows, and  grief  of  mind,  a  fit  word  to  express  their  sin  and 
repentance.  ^  What  have  we  to  do  with  these  idols  and  sor- 
rows any  more?  they  can  produce  no  good  ;  they  can  hear 
no  prayers ;  they  can  work  no  deliverance ;  they  can  bring 
nothing  but  evil  and  anguish  to  us ;  and  therefore  we  will 
not  follow  or  seek  unto  them  any  more.' — Here  then  is  a  so- 
lemn detestation,  as  of  all  their  other  sins,  so  of  that  espe- 
cially which  had  most  dishonoured  God,  most  wounded  their 
own  consciences,  and  procured  most  sorrow  unto  theoi- 
selves  ;  with  God's  confirmation  of  it. 

Next,  follow  several  promises  of  special  mercies.  1. 
Of  hearing  and  answering  their  prayers  :  **  I  have  beard ^'  or 
answered  '*  him  ;"  or,  as  others  render  it,  ''  1  will  hear  him*^ 
2.  Of  fatherly  care  and  providence  over  them ;  I  have  "  ob- 
served him,"  or  fixed  mine  eyes  **  upon  him ;"  I  have  strictly 

t>  Psalm  czix.  106, 108.         c  Solum.  Glrissi.is  Grammiit.  Sacr.  p.  380,  654. 
^  Folio-Edition,  p.  578.  •  Glass.  Rhetor.  Sacra,  Tract.  2.  cap.  5.  2  Sam. 

zvi.  10.  f  2  Kings  iii.  13.  B  Matth.  viii.  29. 


Vers.  8.]        FOURTKKNTH  CIIAPTKK  OF  HOS£A.  3G3 

considered  his  coDdition,  that  I  might  proportion  my  mer- 
cies thereuDto.     It  is  a  symbol.  First,  Of  vigilant  care»  and 
most  intent  and  solicitous  inspection  and  providence :  "  The 
eye  of  the  Lord  is  upon  them  that  fear  him,  upon  them  that 
hope  in  his  mercy,  to  deliver  their  soul  from  death,  and  to 
keep  them  alive  in  famine  ^." — Secondly,  Of  direction  and 
counsel :  *'  I  will  instruct  thee,  and  teach  thee  in  the  way 
that  thou  shalt  go  ;^' — ^^  I  will  guide  (or  counsel)  thee  with 
Hune  eye*.^ — Thirdly,  Of  honour  and  exaltation:  he  *'  with- 
drawetb  not  his  eyes  from  the  righteous,  but  with  kings  are 
they  on  the  throne ;"  yea,  he  doth  establish  them  for  ever, 
and  they  '*  are  exalted  ^^     Lastly,  It   is  an  expression  of 
'  hearing  prayers  :''  God  is  said  to  have  his  "  eye  open  to  the 
supplication  of  his  servants,^  to  hearken  unto  them  in  all 
that  they  call  upon  him  for  * ;  and  "  the  eyes  of  the  Lord  are 
upon  the  righteous,  and  his  ear  open  unto  their  cry '"/'     The 
church  bad  before  professed  herself  to  be  an  orphan,  that 
stood    in   need  of  tuition    and  protection :    and  here   God 
promiseth  to  cast  his  eye,  and  to  place  his  affection  upon 
her ;   to   look  to   her ;  to  be  her   tutor   and   guardian ;    to 
govern  her  with   his  special  providence   and   wisdom ;   to 
take  notice  of  her  wants,  and  supply  them ;  to  take  notice  of 
her  desires,  and  fulfil  them ;  to  take  notice  of  her  condition, 
and,  accordingly,  in  all  respects  to  provide  for  her.     3.  Of 
refreshment  from  the  heat  and  violence  of  temptations,  or 
any  kind   of  afflictions,    by  the  metaphor  of  a  '  fir-tree," 
which,  being  ever  green,  and  casting  forth  a  large  shade, 
doth  afford  much  comfort  and  reviving  to  the  weary  travel- 
ler.    4.  Because  the  fir-tree,  though  comfortable  in  regard 
of  the  shade,   is  yet  unfruitful ;  therefore  he   further   pro- 
miseth  to  be  ^'  a  root  of  blessings,^'  and  all  kind  of  spiritual 
graces  unto  them :  "  From  me  is  thy  fruit  found  ;**  that  is^ 
from  me  is,  or  shall  be  thy  fruit " ;  though  the  word  found 
may  here  seem  to  imply  and  direct  unto  an  enquiry  after  the 
foundation  and  original  of  the  fruit  here  mentioned :  '  Though 
all  thy  fruit  of  good  works  and  new  obedience  may  seem  ta 
proceed  from  thyself,  and  to  be  thine  own  ;  yet  if  thou  be 
careful  to  enquire  after  the  root  of  them,  thou  wilt  find  that 
they  come  from  us,  though  they  grow  upon  thee ;  and  that 

*»  Pwlmmi.  18,  VJ.  *  Psalm   xxiii.  K.  k  Job  xxxvi.  7. 

^  \  Kings  Tiii.S'i.  »  Fialm  uxiv.  15.  »  M4I.  ii.  6.  I  Pet.  ii.  22. 

Zeph.m.13. 


364  SLVEN    SERMONS    ON    THE  [Serm.  VI. 

thou  bringest  them  (brtb  only  by  the  help,  supply,  and 
vigour  of  my  grace  bestowed  on  thee.  Thou  dost  them;  but 
the  power  and  strength  whereby  thou  dost  them^  proceeds 
from  me  ^' 

Sect.  2.  These  words  then  are  the  sum  of  God's  answer 
which  he  makes  unto  the  covenant  of  his  people.  They 
return  '  the  calves  of  their  lips;'  God  hears  and  accepts 
them.  They  renounce  carnal  confidence  in  men,  in  horses, 
in  idols ;  and  when  they  look  off,  and  turn  away  from  these, 
then  God  looketh  upon  them  with  a  fatherly  eye  of  care, 
providence,  counsel,  and  protection  ;  '  I  have  observed  him.^ 
They  will  not  say  any  more  to  the  work  of  their  hands,  ^  Ye 
are  our  gods/ — nor  any  longer  make  lies  their  refuge;  and 
God  enables  them  to  do  as  they  have  said,  and  affordeth 
comfort  and  refreshment  unto  them,  as  the  shade  of  a  fir- 
tree  unto  a  weary  traveller.  Lastly,  They  believe  and  ac- 
knowledge, that  when  they  are  fatherless  and  destitute  of 
all  help,  there  is  mercy  in  God  to  comfort  and  provide  for 
them;  and  this  God  makes ^ood  too.  Mercy  of  protection  ; 
**  I  am  as  a  great  fir-tree ;" — and  mercy  of  bounty  and  bene- 
diction; "  from  me  is  thy  fruit  found ;'' — by  the  one,  defend- 
ing them  against  their  fears, — by  the  other,  enabling  them 
unto  their  duties.  Thus  God  doth  enlarge  and  proportioB 
his  P  mercy  to  the  uttermost  extent  of  Israel's  prayer  or  pro- 
mise; and  when  they  have  no  help  or  comfort  out  of  him, 
he  himself  becomes  all  in  all  unto  them,  making  a  thorough 
compensation  for  every  thing  which  they  part  with  for  his 
sake,  and  causing  them  to  find  in  him  alone  all  that  comfort 
and  satisfaction  to  their  desires,  which  in  vain  they  sought 
for  in  other  things. 

The  parts  are  these  two  generals :  First,  God's  promise 
enabling  Israel  to  perform  theirs ;  "  Ephraim  shall  say. 
What  have  I  to  do  any  more  with  idols  ?"  Secondly,  God's 
special  regard  to  their  prayers, — *'  I  have  heard  him  \" — to 
their  persons,  and*'  observed  him  ;"  illustrated  by  two  melft- 
phors,  the  one,  importing  protection  and  defence,  *'  I  am  as 
a  green  fir-tree ;"  the  other,  grace  and  benediction,  ^*  from 
me  is  thy  fruit  found.'" 

•  Ccrtum  est  nos  velle.  cum  volumus  ;  sed  illc  facit,  ut  vclimus.  Ccituin  est 
nos  faccre,  cum  facimus  ;  sed  ille  facit,  ut  faciamus.  /4ug,  Ipse  facit,  ut  iHi  fa- 
ciant  quae  praacepit :  illi  uon  faciunt,  ut  ipse  faciat  quod  piomisit ;— 4le  Pfdcttio, 
Sanct.  cap.  10.  P  Folio- Edition,  p.  579. 


Yen.  8.]         FOUETKKNTH  CIIAPTEK  OF  HOSE  A.  366 

Sect.  3.  **  Ephraim  shall  saj/."^]    This    is   God*s  speech 
mod  promise,  setting-to  his  seal  and  gracious  ratification  to 
the   covenant   that    If^rael    made,   ver.   2,   3.;    without   the 
which,  it  would  have  been  null  and  evnnid.     For  a  man,  by 
believing,  setteth-to  his  seal  (o  the  truth  of  God  "* ;  so  God, 
by  assisting,  setteth-to  his  seal  to  the  purpose  of  man  :  but 
with  this  great  difference, — nian^s  seal  is  but  a  subscription 
and  confession  of  that  which  was  firm  before ;  fur  all  God^s 
promises  are  Yea  and  Amen,  and  faith  doth  not  put  certainty 
into  the  promise  of  God  ',  but  into  the  heart  of  man  con- 
cerning the  promises  \     Hut  God*s  seal  is  a  confirmation 
and  making  efficacious  the  promise  of  man,  which  otherwise 
would  vanish  into  a  lie  :  all  our  sufiiciency  is  from  him :  wo 
can  neither  will  nor  do  any  thing  further  than  we  receive 
from  him  both  to  will  and  to  do.     Pharaoh  made  promise 
after  promise,  and  broke  them  as  fast*.     Israel  makes  pro- 
mises one  while,  and  quickly  starts  aside  like  a  deceitful 
bow,  as  ice  which  melts  in  the  day,  and  hardens  again  in  the 
night*;  to-day  they  will,  to-morrow  they  will  not  again; 
they  repent  to-day,  and  to-morrow  they  repent  of  their  re- 
penting; like  the  sluggard  in  his  bed,  that  puts  out  his  arm 
to  rise,  and  then  pulls  it  in  again.    So  unstable  and  impotent 
is  man  in  all  his  resolutions,  till  God  say  Amen  to  what  he 
purposetb,  and  "  establisheth  the  heart  by  his  own  grace'.*' 
When  the  waters  stood  as  a  wall  on  the  right-hand  and  on 
the  left  of  Israel,  as  they  passed  through  the  Red  Sea,  this 
was  a  work  of  Code's  own  power  :  for  water  is  unstable,  and 
cannot  keep  together  by  its  own  strength,  nor  be  contained 
within  any  bounds  of  its  own.     So  great  a  work  is  it  to  see 
the  mutable  wills  and  resolutions  of  men,  kept  close  to  any 
pioua  and  holy  purposes. 

Sect.  4.  The  point  we  learn  from  hence,  is  this ; — That 
our  conversion  and  amendment  of  life  is  not  sufhcienlly  pro- 
vided for  by  any  band,  obligation,  or  covenant  of  our  own, 
whereby  we  solemnly  promise  and  undertake  it, — except  God 
\m  pleaaed,  by  his  free  grace,  to  establish  and  enable  the 
heart  unto  tbt^  performance  of  it.  Or  thus,  a  penitent  man's 
conversion  and  covenant  of  new  obedience,  hath  its  finnness 

«  John  iii.  33.  '  Rom.  iii.  3, 4.  2  Tim.  ii.  13.  •  Rom.  iv.  16. 

a  Tim.*!.  12.  <  Exod.  viii.  8,  28.  ix.  28.  u  p^^lm  Ixxviii.  34,  38. 

Jcr.  SUIT.  1&,  16.  >  Hrh.  x\i\.  9. 


366  SEVEN    SERMONS    ON    THE  [Sento.  Vl, 

In  th^  promise  and  free  grace  of  God.  Israel  here,  in  the 
confidence  of  God's  mercy,  prays  for  pardon  and  blessings ; 
and  in  the  cotifidence  of  his  grace,  maketh  promise  of  re* 
formation  and  amendment  of  life :  but  all  this  is  but  like  a 
written  instrument  or  indenture,  which  is  invalid  and  of  no 
effect,  till  the  parties  concerned  have  mutually  sealed  and 
set-to  their  hands.  Till  God  be  pleased  to  promise  us,  that 
we  shall  do  that  which  we  have  promised  unto  him,  and  do, 
as  it  were,  make  our  own  covenant  for  us, — all  will  prove 
too  weak  and  vanishing  to  continue.  The  grace  of  God 
unto  the  purposes  of  men,  is  like  grain  to  colours  dyed,  or 
like  oil  to  colours  in  a  table  or  picture,  which  makes  them 
hold  fresh  and  not  fade  away. 

There  is  a  necessary  and  indissolvable  dependence  of  all 
second  causes  upon  the  first,  without  whose  influence  and 
concurrence  they  neither  live,  nor  move,  nor  have,  nor  con- 
tinue in  their  being  ^  He  who  is  first  of  causes  and  last  of 
ends,  doth  use  and  direct  the  necessary,  voluntary,  contin- 
gent motions  and  activities  of  all  second  causes  unto  what- 
soever ends  he  himself  is  pleased  to  pre-ordain.  And  this 
the  natural  and  necessary  concatenation  of  things  doth  re- 
quire, that  that  which  is  the  absolutest,  supremest,  first,  and 
most  independent  will,  wisdom,  and  power  of  all  others, — 
should  govern,  order,  and  direct  all  other  wills,  powers,  and 
wisdoms  that  are  subordinate  to,  and  inferior  under  it,  unto 
whatsoever  uses  and  purposes  he  who  hath  the  absolute 
dominion  and  sovereignty  over  all,  is  pleased  to  appoint,  ft 
cannot  be  other  than  a  marvellous  diminution  unto  the  great- 
ness  of  God,  and  a  too  low  esteem  of  the  absoluteness  of 
that  majesty  which  belongs  unto  him,  to  make  any  counsels, 
decrees,  purposes  of  his,  to  receive  their  ultimate  form  and 
stamp  from  the  previous  and  intercurrent  casualties  or  condi- 
tions of  the  creature.  This  I  have  always  looked  on  as  the 
principal  cause  of  those  dangerous  errors  concerning  grace, 
free- will,  and  the  decrees  of  God,  wherewith  the  churches* 
of  Christ  have  been  so  miserably,  in  the  former  ages,  and  in 
this  of  ours,  exercised  by  the  subtilty  of  Satan,  and  by  the 
pride  of  corrupt-minded  men  ;  namely,— the  too  low  and 
narrow  thoughts  and  conception  which  men  have  framed  to 

y  Acts  x\ii.  28.  Hcb.  i.3.  «  Folio- Edition,  p.  580. 


VcfS.6.]     FOURTEENTH    CHAPTER    OF    HOSEA.  367 

ihemselres,  of  God, — the  not  acquiescing  in  his  sovereign 
dominion  and  absolute  power  of  disposing  all  things  which 
he  made,  unto  whatsoever  uses  himself  plcaseth*:  into 
which,  I  am  sare,  the  holy  Scripture  doth  resolve  all  ^  * 

Sect.  5.  Even  in  the  sinful  actions  of  men,  God'*s  in* 
iueoce  and  providence  hath  a  particular  hand  ;  as  actions, 
his  influence ;  as  sinful,  his  providence.  His  influence  to 
the  natural  motion  and  substance  of  the  action,  though  not 
to  the  wickedness  of  it:  for  this  standeth  not  in  being  or 
perfection  (else  the  fountain  of  being  and  perfection  must 
needs  be  the  first  cause  of  it),  but  in  defect  and  privation 
of  perfection.  As  when  a  hand  draweth  a  line  by  a  crooked 
rale,  the  line  is  from  the  hand,  but  the  crookedness  of  it  is 
from  the  rule  :  or,  as  when  a  man  goeth  lamely,  the  motion, 
as  motion,  is  from  the  natural  faculty,  but  the  lameness  of 
the  motion  is  from  the  defect  and  viciousness  of  the  faculty. 
A  swearer  could  not  speak  an  oath,  nor  a  murderer  reach  out 
his  band  to  strike  a  blow,  but  by  the  force  of  those  natural 
faculties,  which  in  and  from  God  have  all  their  being  and 
working.  But  that  these  natural  motions  are,  by  profane- 
oeM  or  malice,  directed  unto  ends  morally  wicked,  this  pro- 
ceedeth  from  the  vitiosity  and  defect  which  is  in  the  second 
cauae,  making  use  of  God^s  gifts  unto  his  own  dishonour. 
2.  The  providence  of  God  hath  a  notable  hand  in  the 
gaidingy  ordering,  and  disposing  of  these  actions,  as  sinful, 
onto  the  ends  of  his  own  glory,  in  the  declaration  of  his 
power,  wisdom,  and  justice, — unto  which  the  sins  of  wicked 
men  are  perforce  carried  on,  contrary  to  those  ends  which 
they  themselves  in  sinning  did  propose  unto  themselves. 
As  an  artificer*"  useth  the  force  of  natural  causes  unto  artifi- 
cial effects ;  as  a  huntsman  useth  the  natural  enmity  of  the 

•  Vtd.  jlmg.  Enchirid.  ad    Uarcnt.   c.  Qfi,   96,  97,  UH.  ^  Matlh. 

sviii.  25,  26.  Rom.  ix.  18,  21.  xi.33,  36.  K))hcs.  i.  5,  9,  11.  Psalm  cxxxv.  ti. 
«  VkL  /tug.  de  Civ.  Dei,  lib.  1.  cap.  17.  et  lib.  U.  cap.  26.  qu.  super  Exoil.  li.  et 
qusst.  18.  de  peccat.  orig.  1.  2.  c.  34  et  40.  Kpist.  59.  in  solut.  q.  6.  contra  Ja- 
liaa.  Pelag.  lib.  5.  cap.  3  et  4  dc  Grat.  et  Lib.  Aibit.  cap.  20,  21.  Epist.  lliO  et 
141.  Ut  medici  fcedorumanimalium  felle  aut  coagulo  utuntur  ad  morbos  sanan- 
dos;  Ttd.  PltU.  de  lera  nnminis  vindicta. — Quid  taro  elaboratum  et  distortum, 
qmm  cat  ille  Disoobolot  Myronis?  Si  quia  tamen,  ut  parum  rectum,  improbet 
opaa»  Aonne  ab  intdlectu  artis  abfuerit  ?  QuintU,  lib.  2.  In^ttt.  cap.  13.  Spalding, 
¥ol.  i.  p.  333.— P/u/arrft.  Sympos.  1.  5.  c.  1.— Vide  Fieid  of  the  Church,  1.  I. 
cap.  1. — Aug.  de  Civ.  Dei,  1.12.  cap. 


368  SEVEN    SERMONS    ON    THE  [Serm.  VL 

dog  against  the  fox  or  wolF,  unto  the  preservation  of  the 
lands,  which  otherwise  would   be  destroyed  ;   though   the 
dog  himself  by  nature  is  as  great  an  enemy  to  the  lamb  as 
the  fox.     As  the  Pharisees  were  as  great  enemies  to  religion 
as  the  Sadducees,  yet  Paul  wisely  made  use  of  their  enmity 
amongst  themselves  for  his  own  preservation  and  deliverance 
from  them  both.     Nothing  more  usual  than  for  God  to  ma- 
nage and  direct  the  sins  of  men,  to  the  bringing  about  of  his 
own  purposes  and  counsels^.     But  now  unto  gracious  ac- 
tionsy  which  belong  not  at  all  unto  nature  as  nature,  but 
only  as  inspired  and  actuated  with  spiritual  and  heavenly 
principles, — a  more  singular  and  notable  influence  of  God  is 
required,  not  only  to  the  substance  of  the  action,  but  more 
especially  to  the  rectitude  and  goodness  of  it :  for  we  have 
no  sufficiency  of  ourselves,  not  so  much  as  unto  the  first 
offers  and  beginnings  of  good  in  our  thoughts  ^.     When  we 
are  bid  *'  to  work  out  our  own  salvation  with  fear  and  trem- 
bling,'' it  must  be  in  dependence  ou  the  power,  and  in  con- 
fidence of  the  aid  of  God  ;  for  "  it  is  he  that  worketh  in  us, 
both  to  will  and  to  do  ^"     When  we  covenant  to  turn  unto 
God,  we  must  withal  "  pray  unto  him  to  turn  us  k."    God 
commands  us  "  to  turn  ourselves,  and  to  make  us  a  new 
heart  and  a  new  spirit,  that  we  may  live^;"  but  withal  be 
telleth  us,  that  it  is  '*  he  who  gives  us  one  heart,  and  one 
way,  and  a  new  spirit,  that  we  may  walk  in  his  statutts  '.** 
He  giveth  us  '  posse,  velle,  agere,  proficere ;'   the  power  to 
make  us  able, — the  heart  to  make  us  willing, — the  act  to 
walk,— the  proficiency  to  improve, — the  perseverance  to  fi- 
nish and  perfect  holiness.     David  cannot  run  in  the  way  of 
God's  commandments,  till  he  enlarge  his  heart  *".     Nothing 
can  find  the  way  to  Heaven,  but  that  which  comes  first  from 
Heaven  *.     We  cannot  give  unto  God  any  thing  but  of  his 
own.     **  Who  am  I,*"  saith  David,  '*  and  what  is  my  people, 
that  we  should  be  able  to  offer  so  willingly  after  this  sort? 
For  all  things  are  of  thee,  and  of  thine  own  we  have  given 
thee  "^r 

d  Gen.  1.20.  1  Sam.  ii.  25.    1  Kings  ii.  26, 27.   2Sam.  xii.  11.  compared  wUk 
2  Sam.  xvi.  22.  Isai.  x.  5,  6,  7.  Actt  iv.  2e.  Psalm  Ixxvi.  10.  •  2  Cor.  iii.  ^ 

'»  Phil.  ii.  11,  12, 13.         Z  Lam.  v.  21.  Jcr.  xxxi.  h  £zck.xriii.30,  31,38^ 

i  Ezek.  xi.  19,  20.  Jer.  xxxii.  39.  ^  r>8alin  cxix.  32.  1  John  it.  13^ 

«n  1  Chron.  xxix.  14. 


Vert.  8.]       FOURTCENTIl    CHAPTER    OF    HOS£A.  369 

Sect.  6.  For  the  further  understanding  of  this  point,  tnd 
of  the  sweet  concord  and  concurrence  between  the  will  of 
man  converted,  and  the  effectual  grace  of  God  converting, 
we  shall  set  down  these  few  propositions  \ 

1.  That  there  is  in  man,  by  nature,  a  power  or  faculty 
which  we  call  free-will,  wfaereunto  belongeth  such  an  indif- 
ferency  and  indeterminacy  in  the  manner  of  working,  that 
whether  a  man  will  a  thing,  or  nill  it,— <:hoose  it,  or  turn  from 
it, — be  doth  in  neither  move  contrary  to  his  own  natural  prin- 
cifrfes  of  working.  A  stone,  moving  downward,  doth  move 
naturmlly ;  upward,  contrary  to  its  nature,— and  so  violently. 
But  which  way  soever  the  will  moves,  it  moves  according  to 
the  condition  of  its  created  being, — wherein  it  was  so  made, 
as  when  it  chose  one  part  of  a  contradiction,  it  **  retained  an 
inward  and  fundamental  habitude  unto  the  other ;  like  those 
gates,  which  are  so  made,  as  that  they  open  both  ways.  So 
that  as  the  tongue,  which  was  wont  to  swear  or  blaspheme, 
when  it  is  converted,  doth,  by  the  force  of  the  same  faculty 
of  speaking,  being  newly  sanctified,  utter  holy  and  gracious 
speeches  ; — so  the  will,  which,  being  corrupted,  did  choose 
evii  and  only  evil,  being  sanctified,  doth  use  the  same  man- 
ner of  operation  in  choosing  that  which  is  good  ;  the  created 
nature  of  it  remaining  still  one  and  the  same,  being  now 
guided  and  sanctified  by  different  principles.  This  we  speak 
only  with  respect  to  the  natural  manner  of  its  working :  for 
if  we  speak  of  liberty  in  a  moral  or  theological  sense  i*,  so  it 
is  certain,  that  the  more  the  will  of  man  doth  observe  the 
right  order  of  its  proper  objects,  and  last  end,  the  more  free 
and  noble  it  is ;  the  very  highest  perfection  of  free-will 
standing  in  an  immutable  adherency  unto  God,  as  the  ulti- 
mate end  of  the  creature, — and  all  ability  of  receding  or 
fidling  from  him  beinp;  the  deficiency,  and  not  the  perfection, 
of  free-will :  and  therefore  the  more  the  will  of  man  doth 

•  Vid.  Calvin*  in  Ezek.  xi.  19,  20. — et  Aug.  contr.  'J.  Epist.  Pcltg.  jib.  1. 
cip.2.  et  lib.  2.  cap.  5.  •  Folio-Edition,  p.   .=>8l.  p  GUiti^f.  dc  U- 

bot.  CretX.  I.  I. — Melior  eit,  cum  totut  hsret  atque  constrtngttur  incommutibili 
Bono,  quam  cam  indc  vcl  ad  teipsum  relazatur:  Aug.  dc  Doct.  Christ.  1. 5.  c.  22—— 
libero  arbtuio  male  utens  homo  et  se  perdidit  et  ipsum.  Sicut  enim  qui  %c  oc- 
cidit,  otique  vivendo  te  occidit,  scd  sc  occidendo  non  vivit,  nee  seiptum  potest 
resQSCitve,  cum  occiderit ;  ita  cum  libero  peccaretur  arbttrio,  victore  peccato 
mmissom  est  et  libenim  arbitrium  :  Aug.  Enchirid.  c.  3U.  ct  Epist.  107. 

VOL.  III.  2  B 


370  SEVEN    S£RMON$   OK    THE  [Serm.  VI. 

cast  off  and  reject  God,  the  more  base,  servile,  and  captive 
it  grows.  In  which  sense  we  affirm  against  the  papists,  That 
by  nature,  man,  since  the  fall  of  Adam,  hath  no  free-will  or 
natural  power  to  believe  and  convert  unto  God,  or  to  pre- 
pare himself  thereunto. 

2.  In  man  fallen,  and  being  thereby,  universally,  in  all 
his  faculties,  leavened  with  vicious  and  malignant  principles, 
there  is  a  native  pravity  and  corrupt  force,  which  putteth 
forth  itself  in  resisting  all  those  powerful  workings  of  the 
Word  and  Spirit  of  grace,  that  oppose  themselves  against  the 
body  of  sin,  and  move  the  will  unto  holy  resolutions:  for 
the  wisdom  of  the  flesh  cannot  be  subject  to  the  law  of 
God  \  The  flesh  will  lust  against  the  spirit,  as  being  con- 
trary thereunto  ^  An  uncircumcised  heart  will  always  resist 
the  Holy  Spirit*.  There  is  such  a  natural  antipathy  between* 
the  purity  of  the  Word,  and  the  impurity  of  the  will  of  man, 
that  he  naturally  refuseth  to  hear,  and  snufieth  at  ity  and 
pulleth  away  the  shoulder,  and  hardeneth  the  heart,  and 
stoppeth  the  ears,  and  shutteth  the  eyes,  and  setteth  up 
strong  holds  and  high  reasonings  against  the  ways  of  God ; 
and  is  never  so  well  as  when  he  can  get  ofi*  all  sights  and 
thoughts  of  God,  and  be,  as  it  were,  without  God  in  the 
world  ^ 

3.  According  to  the  degrees  and  remainders  of  this  natu- 
ral corruption,  so  far  forth  as  it  is  unmortified  and  unsub- 
dued by  the  power  of  grace,  this  original  force  doth  propor* 
tionably  put  forth  itself  in  withstanding  and  warring  against 
the  Spirit  of  God  ",  even  in  the  regenerate  themselves.  A 
notable  example  whereof  we  have  in  Asa,  of  whom  it  is  said, 
that  he  was  wroth  with  Hanani  the  Seer,  and  put  him  in  a 
prison-house,  and  was  in  rage  with  him,  when  he  reproved 
him  for  his  carnal  confidence '.  And  the  apostle  doth,  in 
many  words,  both  state  and  bewail  the  warring  of  the  law  of 
his  members  against  the  law  of  his  mind, —  so  that  when  he 
did,  with  the  one,  serve  the  law  of  God, — he  did  with  the  other 

^  Rom.  viii.  7.  r  Gal.  v.  17.  *  Acts  vii.  51.  t  Jet 

V.3.  vi.  10,  17,  23.  xix.  15.  Mai.  i.  13.  2  Chroii.  xxxvi.  16.  «  HabittC  i 

eis,  et  mentem  resutencem  repugnantemquc  solicitat,  ut  ipso  conflictu  eiiam 
non  sit  damnabilis,  quia  non  pcrBcit  iniquitatem, — sit  miserahilis   taraea,  qa 
non  habet  paccm :  ^u^.  de  nupt.  et  concupis.  lib.  2.  cap.  2.  contn  Julian.  Pel' 
lib.  5.  cap.  7.  «  2  Chron.  xvi.  10. 


Vera.  8.]        FOURTEENTH  CHAPTER  OF  H08EA.  371 

aenre  tbe  law  of  sin,  and  was  unable  to  do  the  thing  which 
he  would ;  and  the  evil  which  he  would  not,  he  did  do  by 
the  strength  of  sin  that  dwelled  in  him  ^. 

Sect.  7. — 4.  We  are  to  distinguish  of  the  wills  of  God, 
which  are  set  forth  in  Scripture,  two  manner  of  ways.  There  is 
*  voluntas  signi,'  or  that  will  of  God,  whereby  he  requires  us 
to  work,  and  which  he  hath  appointed  to  be  observed  by  us ; 
his  will  signified  in  precepts  and  prohibitions.     ''  This  is  the 
will  of  God,*^  saith  the  apostle,  "  even  your  sanctification  ■." 
So  we  are  said  **  to  prove,  to  try,  to  do  God's  will,  or  that 
which  is  pleasing  in  his  sight*.*^ — And  there  is  ^voluntas 
beneplaciti  ^'  the  will  of  his  purpose  and  counsel ;  accord- 
ing unto  which  he  himself,  in  his  own  secret  and  unsearch- 
able good  pleasure,  is  pleased  to  work  ;  for  he  worketh  all 
Ihin^  after  the  counsel  of  his  own  will  ^     Whatsoever  the 
Lord  pleaseth,  that  he  doth  in  heaven  and  earth'.     And  no 
second  causes  can  do  any  thing  else,  though  they  never  so 
proudly  break  the  order  of  God^s  revealed  will,  but  what  his 
hand  and  counsel  had  before  determined*.    The  will  of  God*s 
precept  and  command   in  every  day  violated,  resisted,  and 
broken  through  by  wicked  men  unto  their  own  destruction. 
**How  often  would  I,  and  ye  would  not^!"     But  the  will  of 
God's  counsel  and  purpose  cannot  be  resisted  nor  withstood 
by  all  the  powers  of  the  world;  tlie  counsel  of  the  Lord  must 
stand;  and'  those  very  agents  that  work  pur|)08ely  to  disap- 
point and  subvert  it,  do,  by  those  very  workings  of  theirs, 
bring  it  to  pass  : — and  when  by  their  own  intentions  they  are 
eoemiea  to  it,  by  God'^s  wonderful   ordering  and  directing 
they  ^  are  executioners  of  it '. 

5.  According  unto  this  di^^tinction  of  God*s  will,  wc  are 
to  distinguish  of  his  call.    Some  are  called  '  voluntate  signi,** 

7  Rom.  rii.  14,  15.  >  1  Thes.  iv.3.  •  Matih.  vii.  21.  Kom.  sii.  2. 

iobo  viii.  29.  ^  y^ftitrnPart.  1.  qu.  19.  art.  11.  *  Ephcs.  i.  II. 

*  pBlm  CXXXV.6.  •  Acts  iv.  28.  ^  Matth.  xxiii.  37.  Jcr.  xiii.  U. 

I  MaUm  fiunf  k  malis  contn  volunfatem  Dei,  sed  tantae  rst  illc  sapicntis  tantse- 

qoe  Tirtatis,  ut  in  eosexitus  sive  fines,  quos  bonos  ct  Justus  ipse  prspscivir,  ten- 

dttit  omnia,  quae  volantati  ejus  virientur  ad\ersa  :  /4't^.  dc  Civ.  Dei,  lib.  22.  c  1. 

KVa  obedionc,  alligantur ;  nemo  leges  Omnipotent  is  evadit  :—dc  Agonc  Christiano, 

6f  7^-Vid. Bra^ir«r(itn.  de Cau^  Dei,  lib.  l.cap.  32.  et   Huff.  de  Satut.  Kiclor. 

Swti. Scntent.  Tract.  1.  cap.  13.  et  de  Sacrament,  lib.  1.  part.  2.  cap.  19,  'JO.  ct 

V*ct.3.cap.  5,  6,  13,  14,  If). — Amtlm.  lib.  1.  Cur  Deus  humo,  c.  15.  Lumbard, 

l«b.  1.  (l:st.  17.  ^  Kolio-cditiun,  p.  582.  I  Rom.  ix.  19.  Psalm  xxxiii.  1 1. 

CSV.  I.  prov.  xix.  21.  Isai.  xUi.  10.  Jrnh.  xxiv.  9,  10. 

2  b2 


s 


372  SEVEN    SERMONS    ON    THE  [Serm.  VI. 

by  the  xfill  of  his  precept,  when  they  have  the  will  of  God 
made  known  unto  them,  and  are  thereby  persuaded  unto  the 
obedience  of  it  in  the  ministry  of  the  gospel:  in  which  sense 
our  Saviour  saith,  '*  Many  are  called,  but  few  chosen''.''    And 
unto  those  who  refuse  to  come  unto  him,  that  they  might 
have  life,  he  yet  saith,  "  These  things  I  say,  that  ye  might 
be  saved  *  " — Others  are  called  *  voluntate  beneplaciti,' — or- 
dained first  unto  eternal  life  by  the  free  love  and  grace  of 
God,  and  then  thereunto  brought   by  the  execution  of  that 
his  decree  and  purpose,  in  the  powerful  calling  and  transla- 
ting them  from  darkness  unto  light.    And  this  is  to  be  called 
KOTct  wpJBao-n,  ''according  unto  purpose  *"," namely,  the  purpose 
and  counsel  of  showing  mercy  to  whom  he  will  show  mercy". 
6.    They  who  are  called,  only  as  the  hen  calleth  her 
chicken,  with  the  mere  outward  call  or  voice  of  Christ  in  the 
evangelical  ministry,  may  and  do  resist  this  call,  and  so 
perish.    Chorazin,  and  Bethsaida,  and  Capernaum,  were  out- 
wardly called  by  the  most  powerful  ministerial  means  that 
ever  the  world  enjoyed,  both  in  doctrine  and  miracles  ;  and 
yet  our  Saviour  tells  them,  that  they  shall  be  in  a  worse  con- 
dition in  the  day  of  judgement,  than  Tyre,  Sidon,  or  Sodom*. 
So  the  prophet  complains,  "  Who  hath  believed  our  report, 
or  to  whom  is  the  arm  of  the  Lord  revealed  p  ?""  which  the 
evangelist  applies  unto  the  argument  of  conversion  ^  :  for  so 
the  hand  or  arm  of  the  Lord  is  said  to  be  with  his  ministers, 
when,  by  their  ministry,  men  do  turn  to  the  Lord^     And 
the  same  prophet  again,  or  Christ  in  him,  complains,  ''  All 
the  day  long,  have  I  stretched  forth  my  hands  unto  a  disobe- 
dient and  gainsaying  people '*:"  so  disobedient  and  gainsay- 
ing, that  we  find  them  resolve  sometimes  point  blank  con- 
trary to  the  call  of  God  \ 

Sect.  8. — 7.  They  who  are  called  inwardly  and  spirit- 
ually with  a  heavenly  call,  '  vocatione  alta  ei  secundum 
propositum/  with  such  a  call  as  pursueth  the  counsel  and 
purpose  of  God  for  their  salvation,  though  they  do  resist 

k  Matth.  zx.  ir>.  i  John  ▼.  34, 40.  m  Vocatio  alta  ct  secreta,  qoi 

fit  ut  legi  atque  doctrina  acoommodemus  assensum  :  Aug.  ep.  107.— Vooiio^ 
quA  fit  credent  :  de  Praedest.  Sanct.  c.  15, 17.  Rom.  viii.  28.         »  Rom.  viU.  19 
•  Matth.  xi.  21,  24.  P  Isai.  Hil.  1.  ^  John  zii.  37,  40.  r  Aa 

xi.  21.  »  Isai.  Ixv.  2.  Rom.  x.  21.  »  Jcr.  xliv.  16,  17.  xviii.  II,  If 

ii.  2.1.  Matth.  xxiii.  27. 


Vert.  8.]        FOURTEENTH  CHAPTER  OF  H08EA.  373 

'  quoad  pu^ain/  and  corruption  in  them  doth  strive  to  bear 
up  ag^ainst  the  grace  of  Christ,  — yet  they  do  not  refiist  finally 
and  *  quoad  eventum/  unto  the  repellinrr  or  defeating  of  the 
operation  of  God's  effectual  grace  :  but  they  are  thereby 
framed  to  embrace,  approve,  and  submit  unto  that  call,  God 
himself  working  a  good  will  in  them",  captivating  their 
tlioughts  unto  the  obedience  of  Christ,  and  working  in  them 
that  which  is  pleasing  in  his  own  sight'. 

And  this  is  done  by  a  double  act : — 

Sect.  9.— I.  An  act  of  spiritual  teaching,  and  irradiating 
the  mind  and  judgement  with  heavenly  light,  called,  by  the 
prophet^  '  the  writing  of  the  law  in  the  heart,  and  putting  it 
into  the  inward  parts  y,^ — and  by  our  Saviour,  •  the  Father^s 
teaching,'  John.  vi.  45.  and  the  Holy  Spirit's  '*  convincing  of 
sin,  righteousness  and  judgement'," — and  by  the  apostle,  ^'  a 
demonstration  of  the  Spirit  and  power  */'  '  a  spiritual  revela- 
tion of  wisdom  out  of  the  Word  unto  the  conscience  K'  For 
though  we  are  to  condemn  fanatic  revelations  besides  the 
Word,  and  without  it, — yet  we  must  acknowledge  spiritual 
revelation,  or  manifestation  of  the  divine  light  and  power  of 
the  Word,  by  the  Holy  Spirit,  in  the  minds  of  men  convert- 
ed :  for  the  Word  of  God,  being  a  spiritual  object,  doth, 
unto  the  salvifical  knowledge  of  it,  require  such  a  spiritual 
quality  ^  in  the  faculty  which  must  know  it,  as  may  be  able 
to  pass  a  right  judgement  upon  it ;  for  spiritual  things  are 
spiritually  discerned  *'.  It  is  true,  the  hypocrites  and  other 
wicked  men  may  have  very  much  notional  and  intellectual 
knowledge  of  the  scriptures,  and  those  holy  things  therein 
revealed*;  but  none  of  that  knowledge  amounteth  unto  that, 

■  lUod  nescio  quomodo  dicitur, '  frustni  Deum  miscreri  nisi  not  vclimus.'  Si 
aum  Dens  miseretur,  etiam  volumui ;  ad  eandem  quippe  miscricordiam  pcrtinet, 
«t  vclimus  :  Aug.  ad  Simplician.  lib.  1.  qu.  2. — Hsrc  gratia,  qiue  occulte  humanis 
cordlbufl  divina  largitatc  tribuitur,  k  nullo  duro  corde  reipuitur :  ideo  quippe 
tfibitirur,  ut  cordis  duritia  primitus  aufcratur  : — De  ^Prsdcstin.  Sanct.  c.  8.  et 
coBtr.  2.ep.  Pelag.  1.  I.e.  10.  x  Phil.  ii.  13.    2  Cor.  xix.  5.  Heb.  xiii.  21. 

7  Jer.  uxi.  23.  2  Cor.  iii.  3.  >  John  xvi.  8,  11 .  a  1  Cor.  ii.  4. 

^  Ephcs.  i.  17.  *  Cibus  in  somnit  simillimus  est  cibii  vigilantiom,  quo  ta- 

men  dormientes  non  aluntur  :  Aug.  conf.  I.  3.  c  6.  Sol  non  omnes  quibot  lucet, 
dam  caleficit :  tic  sapientia  multos,  quot  docet,  non  continuo  etiam  acccndit : 
aUad  etc  moltas  dlvitias  scire,  aliud  possidere :  nee  notitia  divitcm  facit,  led 
pottctno  :  Bern,  in  Cant.  Ser.  23.— Ti(pi|0'is  irroXm  yvuwit  rou  S90S,  Basil,  dc 
hbutfn  manente. — Hominii  sapientia  pietas  est :  Aug,  Enchir.  c.  2.  de  Doctr. 
Chttttiana.  I.  2.  c.  6,  7.ct  1.  I.e.  35.    d  1  Cor.  ii.  U.    •  Heb.  vi.  4. 1  Pfet.  ii.  21. 


374  SEVEN    SERMONS    ON    THE  [Serm.  VI. 

which  is  called  '  the  teaching  of  God,  and  a  spiritual  deoiOD-* 
stration  :'* — for  the  mysteries  of  the  gospel  were  unto  this  end 
revealed,  that  by  them  we  might  be  brought  unto  the  obe- 
dience of  Christ;  and  therefore  the  knowledge  of  them  is 
never  proportioned  or  commensurate  to  the  object,  till  the 
mind  be  thereby '^  made  conformed  unto  Christ;  till  the  con- 
ceptions which  are  framed  in  us  touching  God,  and  sin,  and 
grace,  and  heaven,  and  eternal  things,  be  suitable  to  those 
which  were  in  the  mind  of  Christ*.  Evangelical  truths  are 
not  fitted  unto  mere  intellectual,  but  unto  practical  judge- 
ment. It  is  such  a  knowledge  of  Christ,  as  may  fill  us  with 
the  fulness  of  God  '* ;  a  knowledge  that  must  work  commu- 
nion with  Christ,  and  conformity  unto  him*;  a  knowledge 
that  must  produce  a  good  conversation  *".  **  He  that  saitli 
he  knoweth  him,  and  keepeth  not  his  commandments,  is  a 
liar,  and  the  truth  is  not  in  him  K"*'  We  do  not  know  Christ, 
till  we  know  him  as  our  chiefest  good,  as  our  choicest  trea- 
sure, as  our  unsearchable  riches,  as  elect,  and  precious,  and 
desirable,  and  altogether  lovely,  and  the  fairest  of  ten  thou- 
sand, and  worthy  all  acceptation ;  in  comparison  of  whom, 
all  the  world  besides  is  as  dung.  The  knowledge  of  Christ 
is  not  seeing  only,  but  seeing  and  tasting  "^.  And  therefore 
they  who,  in  one  sense,  are  said  to  have  known  God,  Rom. 
i.  23.  are  yet  in  the  same  place,  verse  28.  said  not  to  have 
God  in  their  knowledge.  It  is  an  excellent  speech  of  the 
philosopher,  that  '*  such  as  every  man  is  in  himself,  such 
is  the  end  that  he  works  unto,  and  such  notions  he  hath  of 
that  good  which  is  his  end." — And  therefore  it  is  impossible, 
that  a  wicked  frame  of  heart  can  ever  look  upon  any  super- 
natural object  as  his  last  end,  or  as  principally  desirable.  If 
I  should  see  a  man  choose  a  small  trifle  before  a  rich  jewel, 
however  he  should  profess  to  know  the  excellency,  and  to 
value  the  richness,  of  that  jewel ;  yet  I  should  conclude,  that 
he  did  not  indeed  understand  the  worth  of  it  aright.  AikI 
therefore  unto  the  perfect  and  proper  knowledge  of  super- 
natural things,  there  is  required  a  special  work  of  the  grace 
and  spirit  of  Christ,  opening  the  heart,  and  working  it  to  a 
spiritual  constitution,  proportionable  to  such  kind  of  truths 

f  Folio-Edition,  p.  583  S  1  Cor.  ii.  16.  ii   Ephcs.  iii.  18,  19. 

>  Phil.  iii.  10.  k  James  iii.  15.  1  1  John  ii.  .'{,  4.  «  l^^ln 

xxxiv.  8.  cxii.  103. 


Ven.8.1        FOURTEENTH  CHAPTER  OF  H08EA.  375 

tboQt  which  it  is  conTersant.    The  Scripture  every  where 
tUributeth  this  work  unto  Ood  "i  and  his  Spirit     It  is  he 
that  giveth  a  heart  to  perceive,  and  eyes  to  see,  and  ears  to 
bear®.     It  is  he  that  giveth  a  heart  to  know  him  p.     It  is 
be  that  roanifesteth  himself  unto  those  that  love  him*>.     It 
is  he  that  revealeth  unto  us  by  his  Spirit  the  things  of  God  ^ 
It  is  he  that  giveth  us  an  understanding*,  and  that  opens  the 
understanding  to  understand  the  scriptures  ^     It  is  he  that 
teacheth  us  to  call  Christ '  our  Lord  ** ;'  for  the  voice  of  car- 
nal and  corrupt  reason  is,  "  We  will  not  have  this  man  to 
reign  over  us '.''     Every  man  naturally  frameth  and  shapeth 
his  notions  of  doctrinal  matters  unto  the  manner  of  his  con- 
science and  conversation,  embracing  that  which  is  consonant, 
and  rejecting  that  which  is  dissonant,  thereunto  ^.     **  To  the 
ODcIean,  every  thing  is  unclean,"  because  the  very  "  mind 
and  conscience  of  such  men  is  defiled  '.'*'    This  then  is  the 
first  work  in  effectual  calling, — the  opening  of  the  eye  of  the 
mind  rightly  to  conceive  of  the  things  of  God,  of  the  guilt 
of  sin,  of  the  heaviness  of  wrath,  of  the  peril  of  perishing, 
of  the  weight  and  moment  of  damnation  and  salvatioui  of  the 
things  that  concern  its  everlasting  peace,  of  the  righteous- 
ness of  Christ,  of  the  beauties  of  holiness,  of  the  exceeding 
abundant  weight  of  glory,  of  the  comforts  of  the  Holy  Spirit, 
and  the  unspeakable  and  glorious  joy,  shed  forth  into  the 
heart  by  believing.     These  truths  the  heart  is  so  convinced 
of,  as  seriously  to  ponder  them,  and  to  fix  its  deepest  and 
saddest  considerations  upon  them. 

Sect.  10 2.  An  act  of  spiritual  inclining  and  effectual 

determining  the  will  of  man  to  embrace  the  ultimate  dictate 
of  a  mind  thus  enlightened, — and  to  make  a  most  free,  spon- 
taneous,  and  joyful  choice  of  supernatural  good  things  thus 
rightly  apprehended,  upon  a  clear  and  deliberate  considera- 
tion of  tlieir  excellency  above  all  other  tilings  *.  This  act  of 
'choosing'  the  Lord  for  our  portion  and  chiefest  good,  and 
of 'cleaving'  unto  him,  we  find   often   mentioned    in   the 

B  Dcum  fcirc  nemo  |>otest,  nisi  Deo  docentc  :    sine  Deo,  non  cognoscitur 
Deus:   IrenA.A.c.  14. — A  Deo  di^ccm'.um  est  quid  de  Deo  intelligendum  sit; 

qotm  noo,  nisi  sc  Auctore,  cognofcitur :  Uii,  de  Trin.  1.  5.  o  Deut.  xxix.  5. 

P  JcT.  xxif .  7.             q  John  xr.  21.              'I  Cor.  ii.  10.  »  1  John  v  20. 

t  Luke  »iv.  45.    Acts  xvi.   14.                «  Matth.   xvi.    17.  1    Cor.    xU.    3. 

s  Luke  xix.  14.                V  Mic.   ii.  11     Isai.  xxx    10,  11.  •  Tit.  i.  15. 
a  PbiL  iii.  8. 


376  ft£V£N    SERMONS   ON    THE  {Semi.  VI. 

Scripture  K  Fox  when  the  soul  of  a  man  is  so  tlioroughly,  by 
God's  teaching  ^,  convinced  of  the  danger  and  misery  of  sin, 
wherein,  so  long  as  a  man  continueth,  he  lives  only  to  dis- 
honour God»  and  to  undo  himself;  of  the  benefit  of  righte- 
ousness in  Christ,  whereby  he  is  reconciled  unto  God»  and 
adopted  unto  a  glorious  inheritance ;  and  of  the  beauty  of 
holiness^  whereby  he  is  conformed  unto  Christ  bis  head,  and 
fitted  for  the  inheritance ;  these  previous  acts  of  heavenly 
teaching,  are  always  seconded  with  effectual  operations  upon 
the  will,  suitable  unto  themselves :  for  the  liberty  of  the  will 
doth  not  stand  in  a  peremptory  indifierency  unto  any  ob- 
ject whatsoever  ;  else  there  should  be  no  liberty  in  heaven  ; 
— this  is  a  defect  and  imperfection,  not  any  matter  of  power 
or  freedom.  **  Misera  vis  est  valere  ad  nocendum."  But 
the  liberty  of  will  standeth  in  this, — that,  being  a  reasonable 
appetite,  it  is  apt  to  be  led  one  way  or  another,  to  choose 
one  thing  or  another*^,  according  to  the  dictates  of  reason, 
and  '  servato  ordine  finis/  with  subjection  to  that  which  is 
made  appear  to  be  the  supreme  end  and  happiness  of  the 
soul:  for  every  faculty  is  naturally  subservient  to  the  ulti* 
mate  good  of  that  nature  whereof  it  is  a  faculty,  and  should 
monstrously  exorbitate  from  its  use  and  end,  if  it  should  put 
forth  itself  to  the  destruction,  or  refuse  to  close  with  that 
which  is  the  happiness  of  the  soul  unto  which  it  pertains. 
As  soon  as  ever  therefore  the  Spirit  of  grace  doth,  by  such  a 
i^iritual  and  practical  demonstration  as  hath  been  described, 
set  fortli  God  in  Christ  as  the  supreme  and  most  unquestion- 
able end  and  happiness  of  the  soul,  there  are  consequently 
suitable  impressions  upon  the  will,  determining  it  onto 
operations  conform  unto  such  a  beautiful  and  glorious  object, 
and  enlarging  it  to  run  into  this  centre,  to  renounce  all 
other  things,  and  to  cleave  only  unto  this. 

And  these  acts  upon  the  will  are : — 

1.  By  preventing  grace,  it  is  bended  and  excited    unto 
heavenly  apparitions,  and  unto  the  choice  of  such  spiritual 

^  Deut.  xxz.  19.  Josh.  xziv.  22.  Psalm  Ixxxiv.  10.  Hcb.  xi.  25.  Acts  xi.  23. 
Fwlm  cxix.  30,  31,  173.  «  Operatur  Deus  in  cordibus  quid  aliud  quam  vi>. 

luntatem  ?  Aug.  ep.  107.  Certum  est  nos  Telle  cum  volumus ;  sed  ipse  facitvt 
velimus,  praebendo  vires  efficacissimas  voluntati :— Dc  Grat.  ct  Lib.  Arbit.  c.  16. 

Folio-Edition,  p.  584. 


Vcn.8.]        FOURTEENTH  CHAPTKH  OF  1I08EA.  377 


good  things,  the  sovereign  excellencies  whereof  have  been 
■o  tweedy  represented.  Good  is  the  object  of  the  will :  we 
CMiDOt  will  evil  under  the  notion  of  evil :  and  amongst  good 
things,  that  which  is  by  the  practical  judgement  resolved  to 
be  best,  and  that,  by  the  teaching  of  God  himself,  who  nei- 
ther is  deceived  nor  can  deceive,  is  the  object  of  the  will's 
dection.  And  thus  God,  by  his  exciting  grace,  worketh  in 
«s  '  ipsum  velle,^  that  every  act  whereby  we  choose  Christ 
•ad  subscribe  our  name  in  the  call  of  his  soldiers  and  ser- 
vmnts,  answering  the  call  of  God  by  a  most  cheeriiil  consent 
thereunto. 

3.  By  assisting  and  co-operating  grace  *,  it  is  farther  en- 
abled to  pat  forth  this  good  will  into  deed,  and  so  to  work 
towards  its  salvation  ^ 

Lastly,  By  subsequent  grace,  it  is  carried  on  towards  per- 
fection, to  finish  what  was  begun ;  and  so  to  proceed  from 
the  beginning  of  faith  in  vocation,  to  the  end  of  faith  in  sal- 
vation,—-the  Spirit  of  Christ  working  in  us,  as  he  himself 
did  work  for  us,  unto  a  '  consummatum  est,'  saving  to  "the 
uttermost  tliose  that  come  unto  God  by  him  ^.^ 

And,  by  this  means,  the  native  obstinacy  of  the  will,  both 
io  and  after  conversion,  is  subdued ;  so  that  it  neither  doth 
Bor  can  overcome  the  grace  of  God,  working  eifectually  with 
bis  Word  :  First,  Because  of  the  purpose  of  God,  to  show 
Biercy  where  he  will  show  mercy,  which  can  in  nowise  be 
lesisted.  Secondly,  Because  of  the  power  of  God,  in  the 
effectual  applying  of  that  mercy  unto  the  souls  of  men  with 
admirable  sweetness,  with  undeniable  evidence,  with  in- 
efiable  persuasion,  with  omnipotent  and  invincible  energy  ; 
iHiich  no  hardness  of  heart  is  able  to  refuse,  because  the 
proper  operation  of  it  is  to  take  away  that  hardness  which 
would  refuse  it,  and  that  by  an  act  of  equal  power  with  that 
''  whereby  Christ  was  raised  from  the  dead,"  which  all  the 
world  was  not  able  to  hinder  or  prevent  \  Thus  we  see, 
though  we  desire,  and  endeavour,  and  purpose,  and  cove- 

•  Coopenuxio  perficit,  quod  operando  indpiC :  ut  vclimos,  sine  nobis  opcf  a* 
tar;  cum  volumus,  nobiscum  coopcratur  :  Aug.  de  Grmt.  et  Lib.  Arbit.  c.  17. — 
Eocbirid.  c.  32.— de  nac.  et  grat.  cap.  31.  cootr.  2.  ep.  Pelag.  1.  2.  cult. — Non 
mihi  salBcit,  quod  semel  donavit,  nisi  semper  donaverit :  Peto  ut  accipiam ;  et 
com  aocepero,  lursus  peto,  &c.  Hier.  ep.  f  Isai.  aavi.  12.  1  Cor.  xv.  10. 

f  PhiL  i.6.    1  l*et.  ii.  10.    Ephes.  iv.  13.   Heb.tii.  25.  k  Ephts.  i.  19. 

Col.  B.  12.  1  P^t.  i.  5. 


378  SKVEN    SLIIM(JXS   ON    THE  [Serm.  VI. 

iiaiit  conversion  and  amendment  of  life  ;  yet  the  wbole  pro- 
gress of  converiiion,  our  prtunises,  our  covenants,  our  abili- 
ties, our  SufiicienceB  to  muke  good  any  thing,  du  all  receive 
their  stability  from  the  grace  of  God. 

Sect.  11.  From  whence  we  learn,  First,  Not  to  put  cod- 
tidence  in  our  own  studies,  vows,  purposes,  promises  of  new 
obedience.  "Every  man  is  a  liar;"  no  sooner  left  unto 
himself,  but  he  becomes  a  miserable  spectacle  of  weakness 
and  mutability.  Even  Adam  in  innocency  ',  when  he  waa 
to  be  supported  and  persevere  by  his  own  strength,  though 
he  had  no  sin  or  inward  corruption  to  betray  him,  how  sud- 
denly was  he  thrown  <lown  from  his  excellency  by  Satan 
with  a  poor  and  slender  temptation  !  how  strangely  did  a 
creature  of  so  high  and  noble  a  constitution  exchange  God 
himself  for  the  fruit  of  a  tree,  believe  a  serpent  before  a 
Maker,  and  was  so  miserably  cheated  as  to  suppose,  that,  by 
casting  awav  God's  image,  he  should  become  the  more  like 
him !  Who  could  have  thought,  that  David,  a  man  after 
God's  own  heart,  with  one  miscarrying  glance  of  his  eye. 
should  have  been  plunged  into  such  a  gulf  of  sin  and  misery 
as  he  fell  into  ?  that  eo  spiritual  and  heavenly  a  soul  should 
be  so  suddenly  overcome  with  so  sensual  a  temptation?  that 
so  merciful  and  righteous  a  man  should  ao  greatly  wrong  a 
faithful  servant,  as  he  did  Uriah,  and  then  make  the  inno- 
cent blood  of  him  whom  he  wronged,  a  mantle  to  palliate 
and  to  covsr  the  wrong,  and  make  use  of  his  fidelity  to  con- 
vey the  letters  J  and  instructions  for  his  own  ruin?  Who 
could  have  thought,  that  Lot,  so  soon  after  he  had  been  de- 
livered from  fire  and  brimstone,  aud  vexed  with  the  filthy 
conversation  of  the  Sodomites,  should  be  himself  inflamed 
with  unnatural  incestuous  lust?  Who  could  have  suspected, 
that  Peter,  who  had  his  name  from  a  rock,  should  be  so 
soon  shaken  like  a  reed, — and  after  so  solemn  a  protestation 
not  to  forsake  Christ,  though  all  else  should,  to  be  driven' 
with  the  voice  of  a  maid  from  his  steadfastness,  and  with 
oaths  and  curses  to  be  the  first  that  denied  him?  Surely 
"every  man,"  in  his  best  estate,  "  Is  altogether  vanity." 

Therefore  it  behoveth  us  to  be  always  humbled  in  the 
sight  of  ourselves,  and  to  be  jealous,  Isl.  Of  our  original 


J  Ui  B(llcini.hon  1>I( 


D-EJilion,  (].  &83. 


Vers.  8.]         FOUaTKENTH   CHAPTKIi  OF  IIOSEA.         37{ 

impoteucy  unto  the  duing  of  any  good,  unto  the  forbearing, 
of  any  evil,  unto  the  repelling  of  any  temptation  by  our  owr 
power.  *•  In  bis  own  niiglit,  shall  no  man  be  strong:  ^.'^  To 
be  a  *  sinner/  and  to  be  '  without  strength,'  are  terms  equiva- 
lent in  the  apostle  ^  Nay,  even  where  there  is  a  will  to  do 
good,  there  is  a  defect  of  power  to  perform  it":  our 
strength  is  not  in  ourselves,  but  in  the  Lord,  and  in  the 
power  of  his  might,  and  in  the  workintr  of  his  Spitit  in  our 
inner  man  \  If  but  a  good  thought  arise  in  our  mind,  or  a 
good  desire  and  motion  be  stirring  in  our  heart,  or  a  good 
word  drop  from  our  lip?, — we  have  great  cause  to  take  no- 
tice of  the  grace  of  God  that  offered  it  to  us,  and  wrought  it 
io  us,  and  to  admire  how  any  of  the  fruit  of  Paradise  could 
grow  in  so  heathy  a  wilderness. 

^d.  Of  our  natural  antipathy  and  reluctancy  unto  holy 
duties :  our  aptness  to  draw  back  towards  perdition  ;  to  re- 
fuse and  thrust  away  the  offers  and  motions  of  grace ;  our 
rebellion  which  ariseth  from  the  law  of  the  members  against 
the  law  of  the  mind  ;  the  continual  droppings  of  a  corrupt 
heart  upon  any  of  the  tender  buds  and  sproutings  of  piety 
that  are  wrought  within    us ;   our   aptness  to  be   weary  of 
the  yoke,  and  to  shake  oH'  the  burden  of  Christ  from  our 
shoulders  ®;  our  natural  levity^  and  inconstancy  of  spirit  in 
any  holy  resolutions,  continuing  as  a  morning  dew,  which 
presently  is  dried  up  ;  beginning  in  the  spirit,  and  ending  in 
the  flesh,  having  interchangeable  fits  of  the  one  and  the 
other;  like  the  polypus,  now  of  one  colour,  and  anon  of 
another;  now  hot  with  zeal,  and  anon  cold  uith  security  ; 
DOW  following  Moses  with  songs   of  thanks^ivino   for  de- 
liverance out  of  Egypt,  and,  quickly  after,  thrusting  Moses 
away,  and  in  heart  returning  unto  Egypt  again.     Such  a 
discern  posed  n  ess  and  natural   instability  there  is  in  the  spi- 
rit of  a  man,  that,  like  strings  in  an  insttument,  it  is  apt  to 
be  altered  with  every  change  of  weather :  nay,  while  you  are 
playing  on  it,  you  must  ever  and  anon   be  new  tuning  it ; 
like  water  heated,  which  is  always  offering  to  reduce  itself 
to  its  own  coldness.     No  longer  sun,  no  longer  light;  no 

k  lSafa.it.  9.  I  Rom.  v.  6,  H.  ">  Rom.  vii.  IH.  n  Ephct. 

«i.  la.  iii.  19.  Thil.  iv.  13.  o  I»\  xliii.  22.  p  \U<  hab'  nt  inter 

cuMcia  bor.i  mores,  ()Uccnt  sibi  ct  {)crmancnt.     Ix-vis  est  malitia,  sarix*  mut^tur. 
Semec,  Epiu.  47.     Maximum  itiilicium  e^  malar  mcnii«,  fluctuatic.  Epist.   120, 


longer  Clirist,  no  longer  u;race:  if  his  back  be  at  any  time 
upou  ua,  our  back  will  i mined iately  be  turned  from  him ; 
like  those  forgetful  crealtires  in  Seneca,  vrho  even  while  they 
are  eating,  if  they  happen  to  louk  aside  from  their  meat, 
immediately  lose  the  thought:^  of  il,  and  go  about  seeking 
for  more. 

3d.  Of  the  manifold  decays  and  abatements  of  the  grace 
of  God  in  ub,  our  aptness  to  leave  our  first  love''.  How  did 
Hezekiah  fall  into  an  impolitic  vain-glory',  in  showing  all 
bis  treasures  unto  the  ambassadors  of  a  foreign  prince, 
thereby  kindling  a  desire  in  him  to  be  master  of  so  rich  a 
land,  as  soon  as  God  left  him  unto  himself'.  How  quickly, 
without  continual  husbandry,  will  a  garden  or  vineyard  be 
wasted  and  overgrown  with  weeds!  How  easily  is  a  ship, 
when  it  is  at  the  very  shore,  carried  with  a  storm  back  into 
the  sea  again!  How  quickly  will  a  curious  watch,  if  it  lie 
open,  gather  dust  into  the  wheels,  and  be  out  of  order! 
Though,  therefore,  thou  have  found  sweetness  in  religion, 
joy  in  the  Holy  Spirit,  comfort,  yea,  heaven  in  good  duties, 
power  against  corruptions,  strength  against  temptations, 
triumph  over  atllicLions,  assurance  of  God's  favour,  vigour, 
life,  and  great  eiilargemenl  of  heart  in  the  ways  of  godliness; 
yet  for  all  this,  be  not  high-minded,  but  fear.  Remember 
the  flower  that  is  wide  open  in  the  morning,  when  the  sun 
shines  upon  it,  may  be  shut  up  in  the  evening  before  night 
come.  If  the  sim  had  not  stood  still,  Joshua  had  not  taken 
vengeance  on  the  enemy';  and  if  the  Sun  of  righteous- 
ness do  not  constantly  shine  upon  us,  and  supply  ub,  we 
shall  not  be  able  to  pursue  and  carry  on  any  victorious 
affections.  While  God  '  openeth  his  hand,'  thou  art '  filled ;' 
but  if  he  '  withdraw  his  face,'  thou  wilt  be  '  troubled '  again ". 
Therefore  take  heed  of  resting  on  thine  own  wisdom  or 
strength.  Thoumayest,  after  all  this,  grieve  theSpirit  of  God, 
and  cause  him  to  depart  and  hide  himself  from  thee:  tliou 
uiayest  fall  from  thy  steadfastness,  and  lose  thy  wonted  cotu- 
forts:  thou  mayest  have  a  dead  winter  upou  the  face  of  thy 


n  Rcv.il.4.            • 

'  Legclmperiali.inieidictii  lini,  oici,  liquaminii  eipoiu- 

tlo;  ne  Barbaii,  giuli 

1  illccii,  promptiuj  iniradcrrnt  lines  RoRianonini,  Leg.  1. 

Cod.  quae  tss  tiporltii 

i  non  dcbtanc— El  ipud  ChinuH,  citeri  in  loca  regni  >ik 

ictiocA  non  fldmUiun 

lur,  (anium   in  oiii  muilimis  concedllur  commcicium.— 

BoUTU,  in  C»uilog.  U 

npetioiuni.            '  2  Kingixx.  12,  13.            •  Josh.  ».  13. 

Yen.  a.]        FOURTEENTH    CHAPTER  OF  IIOSEA.       381 

conscience,  and  be  brought  to  8uch  a  sad  and  disconsolate 
condition,  as  to  conclude  that  God  hath  cast  thee  out  of  his 
sight,  that  he  hath  forgotten  to  be  gracious,  and  hath  shut 
up  his  loving-kindness  in  displeasure;  to  roar  out  for  an- 
guish of  spirit,  as  one  whose  bones  are  broken :  thy  soul 
may  draw  nigh  to  the  grave,  and  thy  life  to  the  destroyers, 
and  thou  mayest  find  it  a  woful  and  a  most  insuperable  diflB- 
calty  to  recover  thy  life  and  strength  again.  It  was  so  with 
Job^.  It  was  so  with  David  '.  It'  was  so  with  Heman  % 
and  divers  others*.  Therefore  we  should  still  remember  in 
a  calm  to  provide  for  a  storm  ;  to  stir  up  the  graces  of  God 
continually  in  ourselves,  that  they  be  not  quenched  ^ ;  so 
to  rejoice  in  the  Lord,  as  withal  to  work  out  our  own  salva- 
tion with  fear  and  trembling  *" ;  never  to  let  the  grace  of 
God  puff  us  up,  or  make  us  forgetful  of  our  own  weakness ; 
but,  as  the  apostle  saith  of  himself  in  regard  of  God*s  grace, 
'•  When  I  am  weak,  then  am  I  strong  **;**  so  to  say  of  our- 
selves in  regard  of  our  own  natural  corruption,  **  When  I  am 
strong,  then  I  am  weak.'* 

Sect.  12.  Secondly,  This  must  not  so  humble  us,  as  to 
deject  and  dismay  us,  or  make  us  give  over  the  hope  of 
holding  out  to  the  end,  when  our  nature  is  so  weak,  our 
enemies  so  strong,  our  temptations  so  many ;  but  we  must 
withal  be  quickened  by  these  considerations,  with  prayer  to 
implore,  and  with  faith  to  rely  on  and  draw,  strength  from 
the  Word  and  grace  of  God ;  to  have  alwavs  the  window  of 
the  soul  open  towards  the  Sun  of  righteousness,  whereby 
the  supplies  of  his  grace  to  prevent,  excite,  assist,  follow, 
establish  us,  and  carry  on  every  good  thing  which  he  hath 
begun  for  us,  may  be  continually  admitted.  This  is  one  of 
the  most  necessary  duties  for  a  Christian,  To  hold  constant 
and  filed  purposes  in  godliness:  the  Scripture  frequently 
calls  upon  us  for  them,  that  "  with  purpose  of  heart  we 
should  cleave  unto  God ' :"  that  we  should  "  continue  in 
the  grace  of  God  ^ :"  that  we  should  be  '*  rooted  and 
grounded  in  love  <  :*"    that  we  would  **  hold  fast  the  pro- 

vJobz.  16,  17.    xiii.  26,  27,  2d.    xvi.  9,  13.    xix.  15,31.         >Psalmli.8. 
UxYit  2, 3,  4.  y  Folio-EditioQ,  p.  586.  >  Psalm  Uxxviit. 

•  See  Job  xxziii.  19,  22.     Pulm  x.  3,  11.      Isai.  liv.  6,  11.     John  ii.  3,  4. 
k  2TuxL  i.  6.  e  Psalmii.  11.  Phil.  ii.  12,  13.  <12  Cor.  xii.  10. 

•  Acts  xi.  23.  f  Acts  xiii.  43.  S  Rphes.  ill.  17. 


382  SEVEN    SERMONS   ON   THE        [Serm.  VI. 

fession  of  our  faith  without  wavering  ** :"  that  we  would 
be  "steadfast  and  unmovable,  always  abounding  in  the 
work  of  the  Lord  * :"  that  we  would  look  to  ourselves,  that 
we  may  not  "lose  the  things  which  we  have  wrought^:** 
that  we  would  '^  hold  fast  and  keep  the  works  of  Christ 
unto  the  end  ^'^  And  it  is  that  which  godly  men  are  most 
earnestly  solicitous  about,  and  do  strive  unto  with  greatest 
importunity.  "  I  have  purposed  that  my  mouth  shall  not 
transgress  "*.*"  '*  Unite  my  heart  to  fear  thy  name".*'  "  My 
heart  is  fixed  to  God,  ray  heart  is  fixed ;  I  will  sing  and 
Sjive  praise**."  Therefore  in  this  case  it  is  necessary  for  us 
to  draw  nigh  unto  God,  who  only  can  ratify  all  our  pioos 
resolutions  ;  "  who  giveth  power  to  the  faint,  and  to  them 
that  have  no  power,  increaseth  strength  p;''  who  only  can 
'*  settle  and  stablish  the  hearts  of  men ''."  The  conscience 
of  our  duty,  the  sense  of  our  frailty,  the  power,  malice,  and 
cunning  of  our  enemies,  the  obligation  of  our  covenant, 
should  direct  the  soul  perpetually  unto  God  for  the  supply 
of  his  grace, — that  that  may,  in  all  our  weaknesses,  be  suf- 
ficient for  us,  and  "  hold  us  up,  that  we  may  be  safe,"  as  the 
psalmist  speaks  ^;  and  may  never,  through  infirmity  or  un- 
stableness  of  spirit,  violate  our  own  resolutions. 

Sect.  13.— 3.  This  is  matter  of  great  comfort  unto  the 
godly,  That,  in  the  midst  of  so  many  temptations,  snares,  im- 
pediments, amongst  which  we  walk, — not  only  the  safety  of 
our  souls,  and  security  of  our  eternal  salvation,  but  even  our 
jiresent  condition  in  this  life,  our  conversion,  our  obedience, 
all  our  pious  purposes  of  heart,  all  the  progress  we  make  in 
a  holy  conversation, — do  not  depend  upon  the  weakness  and 
uncertainty  of  a  human  will,  but  upon  the  infallible  truth, 
the  constant  promise,  the  immutable  purpose,  the  invincible 
power,  the  free  love,  the  absolute  grace,  the  omnipotent 
wisdom  and  working  of  God,  who  doth  whatsoever  he 
pleaseth  both  in  heaven  and  earth,  and  worketh  all  things 
by  the  counsel  of  his  own  will.  "  I,  the  Lord,  change  not; 
therefore  the  sons  of  Jacob  are  not  consumed  *."  We,  poor 
and  weak  men,  change  with  every  wind  ;  strong  to-day,  and 

h  Hcb.  X.  23.              »  1  Cor.  xv.  58.  k  2  John  verse  8.  »  Rer. 

ii .  25,  26.               m  Psalm  xvii.  3.  n  Psalm  Ixxxvi.  1 1.  •  PuUm 

Uii.  7.               P  Isai.  xl.  29.               <»  1  P  i.  v.  10.                '  Pnalm  cxix.  117. 
'  Mai.  iii.  G. 


"\ 


Yen.  8.]        FOURTEENTH  CHAPTEK  OF  HOSEA.  383 

watk  to-morrow ;   fixed  and    resolute  to-day,  shaken  and 
staggering  to-morrow  ;  running  forward  to-day,  and  revolting 
as  fast  to-morrow  ;  no  hold  to  be  taken  of  our  promises,  no 
traat  to  be  given  to  our  covenants ;  like  Peter  on  the  water, 
we  walk  one  step,  and  we  sink  another.     All  our  comfort 
it   this, — our    strength    and    standing   is    not   founded    in 
onrBeWes,   but    in   the  rock   whereon   we   are  built, — and 
in    the    power   of  God,   by   which    we   are   kept  through 
fiuth  unto  salvation, — out  of  whose  hands  none  are  able  to 
pluck  us.  Our  very  actions  are  wroui^ht  in  us,  and  carried  on 
nolo  their  end  by  the  power  of  Christ,  who  hath   mercy, 
wisdom,  and   strength  enough  to  rescue  us,  as   from   the 
power  of  hell  and  death,  so  from  the  danger  of  our  own 
sickly  and  froward  hearts.     To  see  a  man,  when  he  is  half 
a  mile  from  his  eneniy^  draw  a  sword  to  encounter  him,  or 
take  up  a  stone  to  hit  him,  would  be  but  a  ridiculous  spec- 
tacle; for  what  could  he  do  uith  such  weapons,  by  his  own 
tttrengthy  at  such  a  distance  ?     But  if  he  mount  a  cannon, 
and  point  that   level   against  the  enemy;  this  we  do   not 
wronder  at,   though    the    distance   be    so  p:reat;    because, 
though  the  action  be  originally  his,  yet*  the  effect  of  it 
proceedeth  from  the  force  of  the  uiateiials  and  instruments 
which  be  useth,  to  wit,  the  powder,  the  bullet,  the  fire,  the 
cannon.     It  seemed  absurd,  in  the  eye  of  the  enemy,  for 
little   David,   with   a  shepherd's   bag  and   a  sling,   to   go 
against  Goliath,  an  armed  giant,  and  it  produced  in  his  proud 
heart   much  disdain   and  insultation  " :  but  when  we   hear 
David  mention  the  name  of  God,  in  the  strength  and  confi- 
dence whereof  he  came  against  so  proud  an  enemy,  this 
makes  us  conclude  weak  David  strong  enough  to  encounter 
with  great  Goliath.     It  is  not  our  own  streni^th,  but  the  love 
of  God,  which  is  the   foundation  of  our  triumph  over  all 
enemies^. 
But  some  will  then  say'.  Since  we  may  be  secure,  if  God^s 

•  FoUo-Edkion,  in  587.  "  1  Sam.  xvii.  41,  42,  43.  >  Rom. 

fui.  309  39.  J  Doctriiia  istius  modi  apta  nata  est  ad  ftccuritatem,  omnis  re- 

Uponis  pestero  et  perniciem,  hominibus  ingcnerandam,  Sec.    Remofutr,  in  Script. 

DopBMdfl  circs  artic.  5.  p.  2i>9.— Not  autem  dicimus,  humanam  voluntaccm 

ttc  diviBuat  adjovari  ad  facicndam  juttiiiam,  ut  accipiat  Spiriium  Sanctum,  quo 

ftat  iaanimo  ejus  delccutio  dilcctiuque  bummi  illiu»  et  incommutubilis  Buiii 

Cam  id  pnmitertt  gratia  ut  moreiemur  pcccato,  quid  aliud  faciemu^  si  %i%imut  in 
eo.iiniutgntisp  ftimus  in^r.iti  ?  nrtiuc  ritim    ()Ui  l.iudat  brnrficiuni   nuMlidni^ 


grace  and  power  alone  be  our  strength,  let  us  then  commit 
oursetves  and  our  salvation  unto  him,  and,  in  the  mean  time, 
give  overall  thoughts  and  care  of  it  ourselves,  and  live  as 
we  list;  no  act  of  ours  can  frustrate  the  counsel  of  the  love 
of  God. — To  this  we  answer  with  the  npostle,  "  God  forbid." 
Though  the  enemies  of  free  grace  do  thus  argue,  yet  they 
who  indeed  have  the  grace  of  God  in  their  hearts,  have  bet- 
ter learned  Christ,  For  it  ia  against  the  formal  nature  of  the 
grace  and  Spirit  of  Christ  to  suffer  those  in  whom  it  dwelleth. 
to  give  over  themselves  unto  security  and  neglect  of  God: 
for  grace  is  a  vital  and  active  principle  ;  and  doth  so  work 
in  us,  as  that  it  doth  withal  dispose  and  direct  ns  unto  work, 
ing  too.  The  property  of  grace  is  to  fight  against  and  to 
kill  sin,  as  being  most  extremely  contrary  unto  it:  and  there- 
fore it  is  a.  most  irrational  way  of  arguing,  to  argue  from  the 
being  of  grace  to  the  life  of  sin.  "  How  shail  we  that  are 
dead  to  sin,  live  any  longer  therein'?"  If  we  be  dead  to 
sill,  this  is  argument  enough,  in  the  apostle's  judgement, 
why  we  should  set  our  affections  on  things  above".  The 
grace  of  God  doth  not  only  serve  to  bring  salvation,  but  to 
"  leach  us  to  deny  ungodliness  and  worldly  lusts,  and  to  lire 
soberly,  righteously,  and  godly  in  this  present  world  ^"  Hfl 
who  hath  decreed  salvation  as  the  end,  hath  decreed  alto 
the  antecedent  means  unto  that  end  to  be  used  in  manner, 
suitable  to  the  condition  of  reasonable  and  voluntary  agents, 
— unto  whom  it  belongs,  having  their  minds  by  2;race  en- 
lightened, and  their  wills  by  grace  prevented,  to  co-operate 
with  the  same  grace  in  the  further  pursuance  of  their  salva- 
tion. And  if  at  any  time  corruption  should,  in  God's  chil- 
dren, abuse  his  grace  and  efficacy  unto  such  preaumptuoui 
resolutions,  they  would  quickly  rue  so  unreasonable  and  car- 
nal a  way  of  arguing,  by  the  woful  sense  of  God's  displea- 
sure in  withdrawing  the  comrorla  of  his  grace  from  them, 
which  would  make  them  ever  tifter  take  heed  how  they  tunied 
the  grace  of  God  into  wantonness  any  more.  Certainly,  the 
more  the  servants  of  God  are  assured  of  his  assistance,  the 
more  careful  they  are  in  using  it  unto  his  own  service-  Who 
more  sure  of  the  grace  of  God  than  the  apostle  Paul,  who 


prodenc  morboi  d 


,  &c.  Quo!  pia 


VerB.^.]         FOURTEKNTH  CIlAPTMIt  OF  H08FA.  385 

gloried  of  it  as  that  that  made  him  what  he  was?  "  By  the 
grace  of  God,  I  am  tliat  I  am  ;*'  who  knew  that  God's  grace 
was  aufficient  for  hioi,  and  that  nothing  could  separate  bin: 
/ram  the  love  of  Christ ;  who  knew  whom  he  had  lielieved, 
and  that  the  grace  of  the  Lord  was  exceeding  abundant  to- 
wards him  ;  and  yet  who  more  tender  and  fearful  of  sin  ? 
who  more  set  against  corruption,  more  abundant  in  duty, 
more  pressing  unto  perfection,  than  he  ?  This  is  the  nature 
of  grace.  To  animate  and  actuate  the  faculties  of  the  soul  in 
Ood^s  service,  to  ratify  our  covenants,  and  to  enable  us  to 
peiform  them. 

Sect.  14.  Fourthly,  As  it  is  singular  comfort  to  the  ser- 
vants of  God,  that  their  own  wills  and  purposes  are  in  God's 
keepiog,  and  so  they  cannot  ruin  themselves  ;  so  it  is  also, 
that  all  other  men's  wills  and  resolutions  are  in  God's  keep- 
ing too,  so  that  they  shall  not  be  able  to  purpose  or  resolve 
<m  any  evil  against  the  church,  w  ithout  leave  from  him.  So 
then,  first,  When  the  rage  and  passions  of  men  break  out, 
tribe  divided  against  tribe,  brother  against  brother,  father 
against  child,  head  against  body  ;  when  the  band  of  unity, 
which  was  wont  to  knit  together  this  flourishing  kingdom, 
is  broken  like  the  prophet's  stafl',  and  there  withal  the 
beauty  of  the  nation  miserably  withered  and  decayed,  (for 
these  two  go  still  together,  beauty  and  hands  %)  we  must 
look  on  all  this  as  God's  own  work.  It  was  he  that  sent  an 
evil  spirit  between  Abimelech  and  the  men  of  Shechem,  for 
the  mntual  punishment  of  the  sins  of  one  another.  It  was 
he  who  turned  the  hearts  of  the  Egyptians  to  hate  his  peo. 
pie,  and  to  deal  subtilely  with  them  '*.  He  sent  the  Assyrian 
against  his  people,  giving  them  a  charge  to  take  the  spoil 
and  the  prey,  and  to  tread  them  down  like  the  mire  of  the 
streets*.  lie  appointed  the  sword  of  the  King  of  Babylon, 
by  his  overruling  direction,  to  go  against  Judah,  and  not 
against  the  Ammonites  ^  He,  by  the  secret  command  of 
bis  providence,  marked  some  for  safety,  and  gave  commis- 
sion to  kill  and  slay  others  *^.  It  is  he  who  giveth  Jacob  for 
a  spoil,  and  Israel  to  the  robbers,  and  poureth  out  upon 
ihem  the  strength  of  battle  *".     If  there  be  evil  in  a  city,  in 

«  Zacli.  xi.  10, 14.  <1  Psalm  cv.  2:>.  •  Isai.  x.  6, 16.  '  Eick. 

zzi.  19,  22.  f  Folio- Edition,  p.  588.  Ezek.  ix.  4,  .S.         k  liiai.  xlii.  :24,  2&. 

VOL.  111.  2  r 


386  SEVEN    SERMONS    ON    THE  [Scrm.  VI. 

a  kiugdom,  the  Lord  hath  done  it '.  This  consideration  is 
very  useful  both  to  humble  us,  when  we  consider  that  God 
hath  a  controversy  against  the  land ;  and  that  it  is  he  whoni 
we  have  to  do  withal  in  these  sad  commotions,  that  are  in  the 
kingdoms;  and  to  quiet  and  silence  us^  that  we  may  not 
dare  to  murmur  at  the  course  of  his  wise  and  righteoua  pro* 
ceedings  with  us ;  and  to  direct  us  with  prayer,  faith,  and 
patience  to  implore,  and  in  his  good  time  to  expect,  such  an 
issue  and  close^  as  we  are  sure  shall  be  for  his  own  glory, 
and  for  the  manifestation  of  his  mercy  towards  his  people, 
and  his  justice  towards  all  that  are  implacable  enemies  unto 
Sion. 

2.  In  the  troubles  of  the  church,  this  is  matter  of  singular 
comfort,  that  however  enemies  may  say,  'this  and  that  we 
will  do,  hither  and  thither  we  will  go,' — though  they  may 
combine  together,  and  be  mutually  confederate'',  and  gird 
themselves,  and  take  counsel,  and  speak  the  word ;  yet,  in 
all  this,  God  hath  the  casting  voice.     There  is  little  heed  to 
be  given  unto  what  Ephraim  saith,  except  God  say  the  same: 
without  him,  whatsoever  is  counselled,  shall  come  to  nought; 
iivhatsoever  is  decreed  or  spoken,  shall  not  stand  K    We  have 
a  lively  hypotyposis  or  description  of  the  swift,  confident, 
and  furious  march  of  the  great  host  of  Sennacherib  towards 
Jerusalem,  with  the  great  terrors  and  consternation  of  the 
inhabitants  in  every  place  where  they  came,  weeping,  flying, 
removing  their  habitations "" ;  and  when  he  was  advanced 
unto  Nob,  from  which  place  the  city  Jerusalem  might.be 
seen,  he  there  shook  his  hand  against  Jerusalem,  threaten- 
ing what  he  would  do  unto  it.    And  then  when  the  wateis 
were  come  to  the  very  neck,  and  the  Assyrian  was  in  the 
height  of   pride  and   fury,   God  sent   forth  a  prohibition 
against  all  their  resolutions ;  and  that  huge  army,  wbidi 
was,  for  pride  &nd  number,  like  the  thick  trees  of  Lebanon, 
were  suddenly  cut  down  by  a  mighty  one,  to  wit,  by  the 
angel  of  the  Lord,  verse  33,  34.  compared  with  Ezek.  xxxi* 
3,  10.  Isai.  xvii.  12,  13,  14, 37, 36.     Therefore, 

3.  Our  greatest  business  is  to  apply  ourselves  to  God, 
who  alone  is  the  Lord  that  healeth  us,  who  alone  can  join 

i  Amos  iii.  6.  Isai.  xIt.  7.  k  Psalmlxxxiii.2,  3.  >  Is.  viit.  9,  It. 

«  Isai.  X.  28, 29, 30,  31. 


Ven.  8.j  FOURTEENTH  CHAPTER  OF  HOSEA.  387 

the  two  sticks  of  Epbraim  and  Judah,  and  make  them  one" — 
that  he  would  still  the  raging  of  the  sea,  and  command  a 
calm  again.     He  can   say,   *•  Ephraim  shall  say  thus  and 
thus  ;* — he  hath  the  hearts  of  kings,  and  consequently  of  all 
other  men,  in  his  hands  ^,  and  he  can  turn  them  as  rivers  of 
water,  which  way  soever  he  will ;  as  men  by  art  can  derive 
witers,  and  divert  them  from  one  course  to  another ; — as 
they  did  in  the  siege  of  Babylon,  as  historians  tell  us^,  where- 
anto  the  Scripture  seemeth  to  refer 'i.     He  can  bwvlw,  alter, 
divert,  overrule  the  purposes  of  men  as  it  pleaseth  him,  re- 
coaciliDg  lambs  and  lions  unto  one  another  %  making  Israel, 
Egypt,  and  Assyria  agree  together  \    He  can  say  to  Balaam, 
'  bless,' — when  his  mind  wels  to  curse  *.     He  can  turn  the 
wrath  of  Laban  into  a  covenant  of  kindness  with  Jacob"; 
and  when  Esau  had  advantage  to  execute  his  threats  against 
his  brother,  be  can  then  turn   resolutions  of  cruelty  into 
kisses*.     And  when  Saul  had  compassed  David  and  his  men 
round  about,  and  is  most  likely  to  take  them,  he  can  even 
then  take  him  off  by  a  necessary  diversion  y.     This  is  die 
comfort  of  God^s  people,  That  whatever  men  say,  except  God 
aaj  it  too,  it  shall  come  all  to  notliing.     He  can  restrain  the 
wrath  of  men  whensoever  it  pleaseth  him,  and  he  will  do  it 
when  it  hath  proceeded  so  far  as  to  glorify  bis  power,  and  to 
flake  way  for  the  more  notable  manifestation  of  his  good- 
ness to  his  people '.     And  thus  far  of  God'*s  answer  to  the 
eovenant  of  Ephraim ;  they  promised  to  renounce  idols,  and 
here  God  promiseth  that  they  should  renounce  them. 

Sbct.  15.  Now  there  are  two  things  more  to  be  observed 
bom  this  expression,  "  What  have  1  to  do  any  more  with 
klols?**  1.  That,  in  true  conversion,  God  maketh  our  spe- 
cial sin  to  be  the  object  of  our  greatest  detestation  ;  which 
piint  haUi  been  opened  before.  2.  From  those  words,  "  any 
more,**  that  the  nature  of  true  repentance  is  to  '  break  sin 
dF/  as  the  expression  is,  Dan.  iv.  27 ;  and  not  to  suffer  a 
to  continue  any  longer  in  it*,     it  makes  a  man  esteem 


■  Esod.  31T.2S.  Ezck.  xxvii.  19.  •  Prov.  xxi.  1.  P  lierodot.Uh.  I.— 

Xrmphmu  Cfjo^md.   lib.  7.^-^alianui.  Anno  mundi.  Sect.  5  et  35.  Sect.  22.— 
Sr  IF.  RaUigk,  lib.  3.  cap.  3.  Sect.  5.  <1  hai.  xliii.  15,  16.  xliv.  2.'),  2S. 

kr.  L  23.  Jer.  li.  36.  r  isai.  xi.  6.  •  lui.  xix.  24,  25.  t  josh. 

udt.lS.  a  Gen.  xxxi.  24, 44.  ^  Gen.  xxxiii.  4.  J  1  Sam. 

ixUu26, 27,  28.  «  Piialm  Ixxvi.  10.  •  Rom.  vi.  1,  2. 

2  c  2 


386 


SFVEN    SERMONS    ON    THt: 


Serm  .■ 


the  time  past  eufficieut  to  have  wrought  the  will  of  the  Gen- 
tiles ■;  and  is  exceeding  thrifty  of  the  time  to  come,  so  to 
redeem  it.  as  that  God  may  have  all ;  doth  not  linger,  not 
delay,  nor  make  objections,  or  stick  at  inconveniences,  or 
raise  doubts  whether  it  be  seasonable  to  go  out  of  Egypt  and 
Sodotn  or  no;  is  not  at  the  sluggard's  language,  "  niodo  et 
raodo,"  a  little  more  sleep,  a  little  more  slumber;  nor  at 
Agrippa'a  language,  "Almost  thou  persuadest''  me;"  nor 
at  Felix's  language,  "When  1  have  a  convenient '^  season,  ! 
will  send  for  thee  ;"  but  immediately  resolves  with  Paul, 
"  not  to  confer  with  flesh  and  blood  V'  and  makes  haste  "  to 
fly  from  the  wrath  to  come,"  while  it  is  yet  to  come,  beForc 
it  overtake  us*;  doth  not  make  anxious  or  cavilling  ques- 
tions, "What  shall  I  do  for  the  hundred  talents?"  bow 
shall  T  maintain  my  life,  my  credit,  my  family  ?  how  sbatl  I 
keep  my  friends?  how  shall  1  preserve  mine  interests,  or 
support  mine  estate?  but  ventures  the  loss  of  all  for  the 
'excellency  of  the  knowledge  of  Christ';'  is  contented  to 
part  with  a  sky  full  of  stars  for  one  Sun  of  righteousness. 
The  converts  that  return  to  Christ,  come  like  'dromedaries.' 
like  'doves,'  like  '  ships;'  no  wings,  no  sails  can  carry  them 
fast  enough  from  their  former  courees  unto  him ".  Abrabkni 
is  up  betimes  in  the  morning,  though  it  be  to  the  sacrificing 
of  a  son '',  David  makes  haste,  and  delays  not,  when  he  i» 
to  keep  God's  commandments'.  When  Christ  called  his  dis- 
ciples, immediately  they  left  their  nets,  their  ship,  their  fa- 
ther, and  followed  him'-.  This  is  the  mighty  power  of  re- 
pentance :  it  doth  not  give  dilatory  answers,  it  doth  not  say 
to  Christ,  '  Go  away  now,  and  come  to-morrow,  then  I  will 
bear  thee ;  I  am  not  yet  old  enough,  or  rich  enough  ;  I  have 
not  gotten  yet  pleasure,  or  honour,  or  profit,  or  preferment 
enough  by  my  sins;'— but  presently  it  hears  and  entertains 
htm: — '  I  have  sinned  enough  already  to  condemn,  to  shame, 
to  slay  me;  I  have  spent  time  and  strength  enough  already 
upon  it,  for  such  miserable  wages  as  shame  and  death  come 


'  IPct 

iir.  2,  3, 

*  Folio-Edition 

p.  sas 

>:  Ncn  ««  om 

«.pond=rc 

m  veriale  con 

Ticlu»,  ni 

i   till  I 

m  verb 

lenlael  lomnolEmi 

.■KWto. 

ccccmodo 

sine  pwlulDTO,-    Scd 

modo 

CI  raodo 

habebini  modutn.  J^. 

C(>nf(S(.lib.8.c.&.  Dn 

nihi  cuiii 

lemel 

coniina 

dim 

■ednolimodo 

timelMa 

nemadto 

eiaodiici,  « 

iloungre 

i.  Ibid 

cap.  7. 

■1  Gtt.i.  16. 

■Luka 

ill.  7. 

t  Ma(lh.xi<l 

46.  Phil 

ii.  7,  8 

t 

Isii. 

li.  6,  7.8,  S. 

>>  Ocn. 

Vert.  8.]        FOUKTEKNTll  CliAPTLK  OF  IIOSEA.  389 

to;  therefore   I  will  never  any  more  have  to  do  with  it/ 
This  is  the  sweet  and  most  ingenuous  voice  of  repentance : 
"  The  thing  which  I  see  not,  teach  me ;  and  if  I  have  done 
iniquity y  I  will  do  no  more  *.*'    There  is  no  sin  more  contrary 
to  repentance  than  apostasy  ;  "  for  godly  sorrow  worketh  re- 
pentance unto  salvation,*^  which  the  soul  never  finds  reason 
to  repent  of".     •*  Let  us  therefore  take  heed  of  an  evil  heart 
of  unbelief,  in  departing  from  the  living  God",  and  of  draw- 
ing back  unto  perdition  °  ;*^  of  dismissing  our  sins,  as  the 
Jews  did  their  servants p,  and  calling  them  back  again:  for 
Satan  usually  returns  with  seven  more  wicked  Hpiiits.  and 
maketh  the  last  state  of  such  a  man  worse  than  the  first  *<. 
Ground  which  hath  been  a  long  time  laid  down  from  tillage 
unto  pasture,  if  afterwards  it  be  new  broken,  will  bring  a 
much  greater  crop  of  corn  than  it  did  formerly,  when  it  was 
a  common  field :  and  so  the  heart  which  hath  been  taken 
off  from  sin,  if  it  return  to  it  again,  will  be  much  more  fruit- 
ful than  before.    As  lean  bodies  have  many  times  the  strong* 
est  appetite,  so  lust,  when  it  hath  been  kept  lean,  returns 
with  greater  hunger  unto  those  objects  which  feed  it.     A 
stream  which  hath  been  stopped,  will  run  more  violently 
being  once  o]>ened  again.   Therefore,  in  repentance,  we  must 
shake  hands  with  sin  for  ever,  and  resolve  never  more  to  tam- 
per with  it. 

Sect.  16.  Now  in  that  the  Lord  saith,  "  I  have  heard 
him,  and  observed  him,"  we  learn  hence.  First,  That  God 
heareth  and  answereth  the  prayers  only  of  penitents.  When 
a  man  resolves,  '  I  will  have  no  more  to  do  with  sin,'  then, 
not  till  then,  doth  his  prayer  find  way  to  God.  Impenitency 
dogs  the  wing  of  devotion  \  and  stops  its  passage  unto  Hea- 
ven. The  person  must  be  accepted  before  the  petition; 
Christ  Jesus  is  the  priest  that  offereth,  and  the  altar  which 
lanctifieth,  all  our  services*.  And  Christ  will  not  be  their 
advocate  in  heaven,  who  refuse  to  have  him  their  king  on 
earth.  The  Scripture  is  in  no  point  more  express  than  in 
this,  **  If  I  regard  iniquity  in  my  heart,  the  Lord  will  not 


*  Job  xuiT.  33.  B  2  Cor.  vh.  10,  1 1 .  »  Heb.  iii.  12.  o  Heb. 

X.  39.  P  Jer*  xzziv.  16.  n  Luke  xi.  26.  '  Solenne  crmt  eo«,  qui- 

Vm  pone  manuinon  ermnt,  sacris  arccri.  Brision.  dc  fdrmul.  1.  l.^Ectain  impic 
initiauooes  arcent  profmnos  :  Trrt.  Apol. — Quinttim  4  pnece|>cit,  untura  ab  mofi- 
biu  Det  longe  tumus.  Tm.  *  1  Pet.  ii.  5.  Isai.  Ivi.  7. 


390  SEVEN    .SERMONS    ON    THE  [Scrm.  VL 

hear  lue  '.^'  Prayer  is  a  pouring  out  of  the  heart ;  if  ini- 
quity be  harboured  there,  prayer  is  obstructed ;  and  if  it 
do  break  out,  it  will  have  the  scent  and  savour  of  that 
iniquity  upon  it.  "  The  sacrifice  of  the  wicked  is  an 
abomination  to  the  Lord "/'  both  because  it  is  impure 
in  itself,  and  because  it  hath'no  altar  to  sanctify  it  ^  He 
that  turneth  away  his  ear  from  hearing  the  law,  even  his 
prayer  shall  be  an  abomination '  ^\  Great  reason  that  God 
should  refuse  to  hear  him,  who  refuseth  to  hear  God ;  that 
he  who  will  not  let  God  beseech  him,  (as  he  doth  in  bis 
Word  y,)  should  not  be  allowed  to  beseech  God  *.  His  ear  is 
not  heavy  that  it  cannot  hear ;  but  iniquity  separates  be- 
tween us  and  him,  and  hides  his  face  that  he  will  not  hear*. 
God  heareth  not  sinners  ^.  The  prevalency  of  prayer  is  this. 
That  it  is  the  prayer  of  a  '  righteous*  man ''.  And  indeed  no 
wicked  man  can  pray  in  the  true  and  proper  notion  of  prayer. 
It  is  true,  there  is  a  kind  of  prayer  of  nature,  when  men  cry 
in  their  distress  unto  the  God  and  author  of  nature,  for 
such  good  things  as  nature  feeleth  the  want  of;  which 
God,  in  the  way  of  his  general  providence,  and  common  mer- 
cies, is  sometimes  pleased  to  answer  suitably  to  the  natural 
desires  of  those  that  ask  them.  But  the  prayer  of  faith 
(which  is  the  ^  true  notion  of  prayer  *)  goes  not  to  God  as  the 
author  of  nature,  but  as  the  God  of  grace,  and  the  Father  of 
Christ ;  and  doth  not  put  up  mere  natural,  but  spiritual  re- 
quests unto  him  as  to  a  heavenly  Father, — which  requests  pro- 
ceed from  the  Spirit  of  grace  and  supplication,  teaching  us 
to  pray  as  we  ought  ^  So  that  they  who  have  not  the  Spirit 
of  Christ,  enabling  them  to  cry  "  Abba,  Father/'*  are  not 
able  to  pray  a  prayer  of  faith.  Prayer  hath  two  wills  con* 
curring  in  it,  whenever  it  is  right ;  our  will  put  forth  in  de- 
sires >,  and  God's  will  respected  as  the  rule  of  those  desires: 
for  we  are  not  allowed  to  desire  what  we  will  ourselves  of 
God,  but  we  must  ask  according  to  his  wilP.     Now  when- 

t  Pstlm  Uvi.  18.  u  ProY.  xv.  8.  «  Prov.  xxviii.  9.  7  2  Cdr. 

V.  20.  s  Prov.  i.  24,  28.  Isai.  i.  15.  »  I»i.  lix.  1,  2.  Ezek.  ▼iti.  18. 

b  John  ix.  31.  ^  James  v.  16.  ^  Folio-Edition,  p.  590.  •  Rom. 

x.U.  James  i.  15.  f  Zach.  xii.  10.    Rom.  viii.  26,  27*    Gal.    iv.  6. 

g  Gemendi  et  interpellaiuii  insptrans  affectum.  Au^.  ep.  105.  Inspirans  dcsHk- 
rium  ciiam  adhuc  incognita!  tantae  rci,  quam  per  paticntiaro  expectamua.  E|>« 
121.  c.  15.  ^  I  John  V.  14. 


Vers.  8.]        FOUHT££NTH  CHAPTKK  OF  HOSCA.  391 

K)ever  impenitent  sinners  pray  for  spiritual  things,  they  do 
e^et  pray  contrary  to  one  of  these  two  wills :  when  they  pray 
for  mercy  and  pardon,  they  pray  against  God's  will,  for  that 
wbich  Giod  will  not  give ;  for  mercy  is  proposed  to,  and  pro- 
vided for,  those  that  forsake  sin  *.  He  who  chooseth  to  hold 
fittt  sin,  doth,  by  his  own  election,  forsake  mercy  :  for  the 
goodness  of  God  leads  to  repentance ''.     God's  mercy  is  a 
holy  mercy,  it  will  pardon  sin  forsaken,  but  it  will  not  pro- 
tect tin  retained. — Again,  when  they  pray  for  grace,  they 
pny  against  their  own  will,  for  that  which  they  *  themselves 
would  not  have.     It  is  impossible  that  a  man  should  formally 
^MX  the  holding  fast  and  continuing  in  sin  (as  every  impeni- 
tmt  man  doth),  and,  with  the  same  will,  should  truly  desire 
the  receiving  of  grace,  which  is  destructive  to  the  continuance 
of  nn  t  and  if  a  wicked  man  do  truly  will  the  grace  of  God 
when  he  prays  for  it,  why  doth  he   refuse  the  same  grace 
wiien  he  heareth  it  in  the  ministry  of  the  Word  offered  unto 
Um  ?  If  God  offer  it,  and  he  desire  it,  how  comes  it  not  to 
be  received  ?    Certainly  there  is  not  any  thing  in  the  corrupt 
heart  of  man,  by  nature,  which  can  willingly  close  with  any 
sanctifying  grace  of  the  Spirit  of  Christ.     Self-denial  is  a 
concomitant  in  all  acts  of  grace,  and  self-seeking,  in  all  actn 
of  lost :  and  therefore  when  there  is  nothing  but  lust,  there 
can  be  no  real  volition  of  grace,  which  can  be  so  contrary 
nnto  it 

This  teacheth  us  to  have  penitent  resolutions,  and  spiritual 
aims  in  all  our  prayers,  if  we  would  have  them  prevail  at  the 
throne  of  grace.  We  are  now  under  the  calamity  of  a  civil 
war,  and  very  desirous  we  are  it  should  be  removed :  we  suf- 
ier,  and  languish,  and  fret,  and  pine  away,  and  we  complain 
every  where  of  want  and  violence.  But  who  sets  themselves 
to  cry  mightily  to  God,  and  call  upon  their  soul  as  the  mari- 
ners did  upon  Jonah,  "  O  thou  sleeper,  what  meanest  thou  f 
arise,  call  upon  God.'*  Haply  we  go  so  far;  we  pray  too, 
and  yet  receive  no  answer,  because  we  ask  amiss*".  Wc 
are  troubled,  that  our  lusts  are  abridged  of  their  fuel,  or 
that  our  nature  is  deprived  of  her  necessaries  ;  and  for  tliese 

Prov.  xzviii.  13.         ^  Rom.  ii.  4.  '  Intcrtlum  obntxe  pcuinu^,  id  quod 

rccusjircrous,  si  quit  offcrret  mulu  videri  volumus  vcUc,  >*'d  nolumus.— 
Scpe  aliud  %olumus,  aliud  optamus  ;  ct  verum  nc  Dii>  quidcm  dicimus. 
Sffa.  ep.  95.  2.  ■"  James  iv.  1,  2,  .'^ 


thin^ii  tve  pray.  But  till  our  troubles  bring;  us  to  seek  God 
more  than  ourselves,  make  ua  more  sensible  of  his  wrath 
than  of  our  wants  \  more  displeased  at  what  offends  him, 
than' at  what  pincheth  and  oppresaetb  ourselves;  we  cannot 
promiae  oureelves  an  sinswer  of  peace.  The  manners  cried, 
and  the  tempest  continued  still, — Jonah  was  to  be  cost  over; 
so  long  as  there  was  a  fugitive  from  God  in  the  ship,  the 
storm  would  not  cease.  Never  can  we  promise  ourselves 
any  comfortable  fruit  of  our  prayers,  till  the  aim  of  them  is 
spiritual,  that  God  may  be  honoured;  that  his  church  may 
be  cleansed  and  reformed  ;  that  our  lives  may  be  amended ; 
that  whatsoever  forsakes  God  in  us,  may  be  cast  away.  Till 
"  God's  whole  work  be  performed  upon  Mount  Sion  and 
upon  Jerusalem,"  we  cannot  promise  ourselves  that  he  will 
call — ill  his  commission  and  charge  lo  take  the  spoil  and  the 
prey  \  And  therefore  our  greatest  wisdom  is,  to  consider 
what  God  calls  for;  to  make  it  our  prayer  and  endeavours 
that  his  will  and  counsel  may  be  I'ulBlled: — the  more  we 
make  God  our  end,  the  sooner  we  shall  recover  our  petet 

Secondly,  We  learn.  That  our  performance  of  duty  doth 
depend  much  upon  God's  hearing  and  answering  of  prayer. 
Ephraim  will  have  no  more  to  do  with  idols,  because  God 
hath  heard  him.  Prayer  is  the  key  ot  obedience,  and  the 
introduction  unto  duty.  The  principles  of  duty  are, — wis- 
dom, to  know  and  order  them  ;  will,  to  desire  and  iutetul 
them ;  strength,  to  perform  and  persevere  in  the  doing  of 
them:  and  all  these  are  the  product  of  prayer.  "  If  any 
want  wisdom,  let  him  ask  it  of  God  °."  So  Solomon  did'; 
■'  And  who  am  1,  and  what  is  my  people,  saith  David,  that 
we  should  be  able  to  offer  so  willingly  ?  for  all  things  come 
of  thee''."  And  the  apostle  prays  for  the  Ephesiaiis,  that 
God  would  grant  them  to  be  "  strengthened  with  might  by 
his  Spirit  in  the  inward  man'."  The  principles  of  duty  are 
the  fruits  of  prayer ;  and,  therefore,  the  performance  of  du^ 
doth  much  depend  on  the  hearing  and  answering  of  prayer. 

Sect.  19.  Thirdly',  We  learn  from  God's  "  observing,"  or 
having  a  careful  and  vigilant  eye  upon  Ephraim,  that  when 
we  renounce  all  carnal  and  sinful  confidence,  and  cast  our- 

"  Isu.x.  I  J.  "  JsmeBi.  h.  r  I  Kingi  iii.  9,  i  I   Chtoii. 


Vcn.8.]         FOURTEENTH  CHAPTEK  OF  HOSEA.  393 

seiFes  wholly  upon  God,  engaging  his  eye  of  favour  and  pro- 
Tidence  unto  U8,~this  will  be  a  most  sufficient  protection 
against  all  the  cruelties  of  men.  One  would  think,  when 
we  hear  a  sword  threatened,  dashing  of  infants,  ripping  of 
women,  the  prophet  should  have  called  upon  them  to  take 
unto  them  weapons  to  make  resistance,  (and  certainly  the 
use  of  means  in  such  cases  is  necessary ;  the  sword  of  the 
Lord  doth  not  exclude  the  sword  of  Gideon.)  One  would 
think,  •*  Take  to  you  words,"  were  but  a  poor  preparation 
against  a  destroyin^x  enemy ;  yet  this  is  all  that  the  pro- 
phet insists  on : — When  the  Assyrian  comes  against  you, 
do  you  take  with  jou  words  ;  your  lips  shall  be  able  to  de* 
fend  more,  tht\n  his  armies  can  annoy. — Words,  uttered  from 
a  penitent  heart,  in  time  of  trouble,  unto  God,  are  stronger 
tlun  all  the  preparations  of  flesh  and  blood,  because  that 
way  as  prayer  and  repentance  go,  that  way  God  goeth  too. 
Amalek  fights,  and  Moses  speaks  unto  God  in  the  behalf  of 
Iwael ;  and  the  lifting  up  of  his  hands  prevails  more  than 
the  strength  of  Israel  besides*.  One  man  of  God,  that 
knows  how  to  manage  the  cause  of  Israel  with  him,  is  the 
chariots  and  horsemen  of  Israel  "*.  What  huge  armies  did 
Ata  and  Jehoshaphat  vanquish  by  the  power  of  prayer  * ! 
Till  God  forbid  prayer,  as  he  did  to  Jeremy  %  and  take  oflf 
the  hearts  of  his  servants  from  crying  unto  him  in  behalf  of 
a  people,  we  have  reason  to  hope,  that  he  will  at  last  think 
thoughts  of  mercy  towards  them  '•  And  in  the  mean  time, 
when  they  are  reduced  to  the  condition  of  '  fatherless  chiU 
dren,^  he  will  be  a  guardian  unto  them ;  his  eye  of  provi- 
dence and  tuition  will  observe  them,  and  take  care  of  them  : 
**  He  ia  the  father  of  the  fatherless,  and  judge  of  the  widow, 
even  God  in  his  holy  habitation  V" 

Sect.  20.  Now  in  that  he  saith,  "  I  am  a  green  fir-tree," 
it  is  a  promise  made  in  opposition  to  all  the  vain  succours 
which  they  relied  on  before;  intimating,  that  instead  of 
them,  he  would  be  their  defence  and  shelter,  that  they 
should  not  need  to  hide  themselves  under  such  narrow  re^ 
fuges.  Whatsoever  human  wisdom,  wealth,  power,  or  other 
outward  means  men  have  to  defend  themselves  withal,  yet 
they  shall  never  find  any  true  and  solid  protection  but  in 

^  Eiod.  zvit.  11,  12.  »  '2  Sam.  ii.  1-2.  ^  2Chron.  ziv.  11.  xx.  23,  25. 

'  Jer.  vii.  16.  xt.  U.  <  Hxod.  xxiii   10,  1 1         •  Pialm  Ixviii.  3. 


394  SEVEN  8ERMON8. 

and  from  God,  after  sound  conversion  unto  him.  The  fir- 
tree  (Pliny  saith)  casteth  not  its  leaves,  and  so  yields  a  per* 
petual  shade  both  in  winter  and  summer; — ^to  note,  that 
sound  conversion  yieldeth  comfort  in  all  conditions  of  life. 
**  Though  the  earth  be  removed,  and  the  mountains  carried 
into  the  midst  of  the  sea  */'  &c.  '*  However  it  be,  God  is 
good  to  Israel ;  and  it  shall  go  well  with  the  righteous :  he 
will  be  for  a  sanctuary  to  his  people,  that  they  need  not  be 
afraid  \*'  If  you  would  have  your  hearts  above  all  the  trou- 
bles of  the  world,  get  under  this  fir-tree ;  cast  yourselves 
under  this  protection  ;  get  into  the  chamber  of  God^s  provi- 
dence and  promises ;  and  then,  though  the  troubles  of  the 
world  may  strip  you  of  all  outward  comforts,  yet  Gk>d  will 
be  all  unto  you. 

Lastly,  in  that  he  saith,  **  From  me  is  thy  fruit  found,''  we 
learn.  That  though  good  works  be  ours,  when  they  are  done 
by  ns,  yet  they  come  from  God,  who  enableth  us  to  do 
them ;  we  bear  them,  but  God  worketh  and  produceth  them 
in  us :  the  duty  is  ours,  but  the  efficacy  and  blessing  is  his. 
This  falleth  in  with  what  hath  been  handled  in  the  first  doc- 
trine, and  therefore  I  shall  say  no  more  of  it. 

•  Psalm  zlYi.  2, 3.  Hib.  iii.  16,  J  7, 18.  ^  bai.  viii.  12, 13, 14. 


THE 


SEVENTH    SERMON.* 


HOSEA  XIV.  9. 

Who  is  wiuy  and  he  shall  understand  these  things  ?  prudent,  and 
he  shall  know  them  1  for  the  ways  of  the  Lord  are  rights  and 
the  just  shall  walk  in  them:  but  the  transgressors  shall  fall 
therein. 

These  words  are  a  most  patbetical  close,  and,  as  it  were^ 
a  seal  which  the  prophet  setteth  to  all  the  doctrine  of  his 
whole  book,  and  to  the  course  of  his  ministry :  implying. 
First,  A  strong  asseveration  of  the  truth  of  all  those  things 
which  he  had,  in  the  name  of  God,  delivered  unto  them  ; — 
Secondly,  An  elegant  and  forcible  excitation  of  the  people 
unto  a  sad  and  serious  pondering  of  them,  laying  to  heart 
the  sins  therein  charged,  the  duties  therein  required,  the 
judgements  therein  threatened,  the  blessings  therein  pro- 
mised ; — And  withal,  Thirdly,  A  tacit  complaint  of  the  pau- 
city of  those  who  were  wise  unto  salvation,  and  of  the  des- 
perate use  which  wicked  men  make  of  the  Word  of  God, 
and  the  ministry  of  his  grace ;  namely,  to  stumble  at  it,  and 
to  turn  it  unto  themselves  into  an  occasion  of  ruin. 

"  Who  is  wise,  and  he  shall  understand  7^  Sfc]  The  interroga- 
tion is.  First,  A  secret  exprobration  of  folly  unto  his  hearers, 
or  the  greatest  part  of  them ;  for  so  this  kind  of  interroga- 
tion doth  frequently  in  Scripture  intimate  either  a  negation  % 
or  at  least  the  rareness  and  difficulty  of  the  thing  spoken  of; 
as,  "  Who  hath  known  the  mind  of  the  Lord '  T  "  Who 
shall  lay  any  thing  to  the  charge  of  God^s  elect**  ?^  These 
are  negatives.  "  Who  knoweth  the  power  of  thine  anger  •  V* 
"MTho  amongst  you  will  give  ear  to  this'^T"    "Who  hath 

•  Folio-Edition,  p.  yj-2.  '•  Vi<J.   Gla>s.  Rhetor.  Sacr.  Inict.  2.  c.  5. 

«  1  Cor.  ti.  1$.  'i  Hum.  viii.  Xi  •  Psalm  xc.  11.  '  Isai.zlit.  23. 


'96  SLWEN   8ERM0NS   ON    TH£  [Serm.  Va», 

Delieved  our  report  ?  or  to  whom  is  the  arm  of  the  Lord  re- 
vealed'?"   These  are  restrictives. — Who?   that  is,  few  oi 
none  are  such. — Secondly,  An  earnest  wish  and  desire  of  the 
prophet     O  that  men  were  wise  to  understand  these  things, 
and  lay  them  to  heart :  as,  '*  Who  shall  deliver  me  from  this 
body  of  death  T  that  is,  O  that  I  were  delivered  ^ !     "  Who 
will  show  us  any  good  ^  ?"  that  is,  O  that  any  could  do  it. — 
Thirdly,  A  strong  affirmation,  or  demonstration,  wherein  true 
wisdom  doth  indeed  consist,  and  what  men,  that  are  truly 
wise,  will  do,  when  the  ways  of  God  are,  by  the  ministry  of 
his  servants,  set  forth  before  them  ;   namely,  ponder  and 
consider  the  great  weight  and  consequence  of  them:    as, 
**  Who    is  the    wise  man,    that  may  understand   this  ^  Y^ 
namely,  as  it '  followeth,  **  For  what  the  land  perisheth,  and 
is  burnt  up  like  a  wilderness,  that  none  passeth  through  T* 
and  the  Lord  saith,  **  Because  they  have  forsaken  my  law 
which  I  set  before  them/'  &c.    This  is  the  character  of  a 
wise  man,  to  resolve  the  judgements  that  are  upon  a  peoplci 
into    their  proper  original,  and  not  to  allege  *  non  cauBam 
pro  causa/ — Fourthly,  A  vehement  awakening  and  quicken- 
ing of  the  people  unto  this  duty  of  sad  attendance  on  the 
words,  which  he  had  spoken  unto  them ;  as  **  Who  is  on  the 
Lord's  side  ?  let  him  come  unto  me  °^  i^  and  *'  Who  is  on  m' 
side  ?  who  °  ?"    So  it  is,  as  if  the  prophet  should  have  saic 
— *'  There  are  none  of  you  who  have  been  my  hearers,  b' 
'  would  willingly  retain  the  reputation  of  wise  and  und 
standing  men,  and  would  esteem  it  a  high  indignity  to 
recorded  unto  all  i^s  for  fools  and  madmen.    Well,  I  b 
preached  amongst  you  many  years  together,^  (sixty  are 
fewest  that  we  can  well  compute,  some  say  seventy,  of 
above  eighty:)  ''but  alas!   what  entertainment  hath 
embassage  received  ?  what  operation  or  success  hath  i 
amongst  you?     Are  there  not  the  calves  still  standi 
Dan    and  Bethel  ?      Do  not  carnal  policies  prevai 
against  the  express  will  of  God  ?    O !  if  there  be  an* 
any  prudent  men  amongst  you,  (and  oh  !  that  all  Gof 
pie  were  such,)  let  them  now  at  length,  in  the  closf 
ministry  towards  them,  show  their  wisdom,  by  givi 
to  what  I  have  declared  from  the  Lord,  that  they  n 

g  luu.liii.  1.  b  Roin.Tu.24.  »  Psalm  iv.  7.         k  Je 

I  Fvlio-EdittoB,  p.  593.  »  Exod.  xxxii.  26.  n  2  Kings  t} 


VefB.9.]         FOURTEKKTH  CHAPT£Il  OF  H08EA.  397 

to  walk  in  God's  righteous  ways,  and  may  not  stumble  and 
perish  by  them." 

Sect.  2.  Here  are  two  words  used  to  express  the  wisdom 
which  Ood  requiretb  in  those  who  would  fruitfully  hear 
Jiis  Word ;  the  one  importing  a  mental  knowledge  of  the 
thiogB,  and  the  other  a  practical  and  prudential  judgement^ 
in  pondering  them^  and  in  discerning  the  great  moment  and 
eonsequence  of  them  unto  our  eternal  weal  or  woe.  So  the 
apostle  prays  for  the  Colossians,  that  they  might  be  filled 
with  the  knowledge  of  God's  will  "  in  all  wisdom  and  spi- 
ritual understanding  P.*^  In  mere  notional  things,  which  are 
only  to  be  known  for  themselves,  and  are  not  further  re- 
docible  unto  use  and  practice,  it  is  sufficient  that  a  man 
knows  them.  But  in  such  things,  the  knowledge  whereof 
is  erer  in  order  unto  a  further  end,  there  is  required  he- 
sides  the  knowledge  itself  %  a  faculty  of  wisdom  and  judge- 
ment to  apply  and  manage  that  knowledge  respectively  to 
that  end,  and  for  the  advancement  of  it.  Now  we  know 
that  theological  learning  is  all  of  it  practical,  and  hath  an 
intrinsecal  respect  and  order  unto  worship  and  obedience': 
tberofore  it  is  called  "the  knowledge  of  the  truth  which  is 
after  godliness  *J*  "  The  fear  of  the  Ix>rd  is  the  beginning 
of  wisdom,^  and  ''a  good  understanding  have  all  they,  that 
do  his  commandments  *."  Keep  his  judgements,  and  do 
them ;  **  for  this  is  your  wisdom  and  understanding  V 
Therefore,  besides  the  bare  knowledge  of  the  truth,  there  is 
feqnired  wisdom,  and  spiritual  understanding  to  direct  that 
knowledge  unto  those  holy  uses  and  saving  ends,  for  which 
it  was  intended. 

The  doubling  of  the  sentence  it  is  the  augmenting  of  the 
sense ;  to  note,  that  it  is  the  supreme  and  most  excellent  act 
of  wisdom  and  prudence  so  to  know  the  word  and  ways  of 
Ood,  as  with  a  practical  judgement  to  ponder  them  in  order 
to  smlration. 


Mint  pmrtes  rmtiontt  secundum  Philosophum  ;  una  hrtantfiomtl^,  titers 
ktfmrm^f  qui  radocinunur  et  delibenmot  in  ordine  ad  mores.  Vide  jlrisi, 
ElUc.  lib.  6.  c.  2.  et  cap.  8.         P  Col.  i.  9.  q  Oil  ry  clroi  /i^ror  fp6pifAot, 

i)iXiL  KtA  T^  wpoKTucii,  AtxsU  Ethic.  1.7,  c.  U.      ro/STJU^  t^plainnrratfitcGrrts 

XfitfT<0  SAtyiurro,  Justin.  Martyr.  Apol.  2. — Qui  Christian!  nomtnis  opus  non 
ipt«  Cbrbtianus  non  esse  videtur  :  Sahian.  de  Gubem.  Dei,  lib.  4.  •  Tit.  i.  I. 
<  fsalm  cxi.  10.  »  Deut.  tv.  6. 


398 


SKVEN    SERMONS   ON    THE  [Semi.  VH. 


Sect.  3.  By  the  'ways  of  the  Lord'  we  am  to  onder- 
statid,  1.  The  ways  of  his  judgements,  and  of  his  wonderful 
providence  towards  men;  which,  however,  to  the  proud  and 
contentious  spirit  of  the  wicked  they  may  seem  perverse  and 
inordinate,  and  are  to  the  eye  of  all  men  un searchable ". — 
are  yet,  by  spiritual  wisdom,  acknowledged  to  be  most 
righteous  and  holy,  to  have  no  crookedness  or  disorder  in 
them,  hut  to  be  carried  on  in  an  even  and  straight  way,  tmto 
the  ends  whereunto  his  holy  counsel  doth  direct  them. 
"His  works  are  perfect,  and  all  his  ways  are  judgement^." 
When  Jeremy  had  a  mind  to  plead  with  the  Lord  concern- 
ing his  judgements,  yet  be  premiseth  this  as  a  matt«r  un- 
questionable, That '  God  was  righteous  in  them  alU.' 

2d.  The  ways  of  his  will,  word,  and  worship  ;  so  the  'word' 
is  often  taken  in  Scripture,  to  signify  tlie  doctrine  which  men 
teach;  as  Mattb.  xxii.  16.  Acts  xiii.  10.  xviii.  25.  xxii.  4. 
And  damnable  heresies  are  called  '  pernicious  ways,'  in  op- 
position to  the  way  of 'truth';'  and  the  rites  or  rules  of 
corrupt  worship  are  called  by  the  prophet '  the  way  of  Beer- 
sheba '.'  And  these  ways  of  God  are  likewise  very  straight, 
which  carry  men  on  in  a  sure  line  unto  a  happy  end*: 
whereas  wicked  ways  have  crookedness  and  perverseaess  in 
them".  And  this  way  seems  here  chiefly  to  be  meant,  be- 
cause it  follows,  "The  just  will  walk  in  them"";"  that  is, 
They  will  so  ponder  and  judge  of  the  righteous  ways  of  God 
ill  his  Word,  as  to  make  choice  of  them  for  their  way  of 
happiness,  wherein  they  intend  to  walk ;  as  the  psalmist 
speaks,  "  [  have  chosen  tbe  way  of  thy  truth  '."  Whereas 
wicked  men,  being  offended  at  the  purity  of  divine  truth,  do 
stumble  and  fall  into  perdition  ; — as  the  Chaldee  paraphrast 
expresseth  this  place. 

The  words  are  a  powerful  and  pathetical  stirring  up  of  the 
people  of  Israel  unto  the  consideration  and  obedience  of  the 
doctrines,  taught  by  the  prophet  in  his  whole  prophecy. 
The  arguments  which  he  useth,  are  drawn.  First,  From  the 


"  Judicia  Dt'i  plcrumque  oeeulia,  nunquam  injuiU ;  Aug.  Setm,  B8.  de  Tem- 
pore. 'AyaBi  il  Tw  ©«fi  Jutauw^Kij.  Clem,Mex. — ViJ.  Trrlal.  eonw.  MuciDD. 
1. 3.  c.  11,  12, 13,  U,  IS,  le.  >  Dcut,  xxxW.  4.  3  Jcr.  xii.  2. 

■  S  Pel.  li.  1.  ■  AmcN  viii.   14.  n  Pnlraxix.  8.  <  htlm 


Vm.9.]       FOURTEtXTH   CIIAPTKUOt   I10SEA.  399 

cliaractcr  of  the  persoDs,  ''  Who  is  wise,  he  shall  ander- 
itud,"  Sic.  Secondly,  From  the  nature  of  the  doctrine 
titt^t.  "  For  the  ways  of  the  I^rd  are  right."  Thirdly, 
From  a  double  use  and  fruit  of  it  made  by  different  sorts  of 
■eo:  to  the  "Just,"  it  is  a  way  of  happiness;  they  will 
"walk  :"  to  the  "  wicked/'  it  is  an  occasion  of  stumbling  ; 
Ihey  will  <'  fall  therein.*" 

Touching  the  persons,  we  observe  two  things;  the  one 
iatimated,  their  paucity ;  the  other  expressed,  their  pru- 
dence. 

Sect.  4.  From  the  former  consideration  we  may  note, 
That  there  are  few  men  who  are  wise  unto  salvation,  and 
who  do  seriously  attend  and  manage  the  ministry  of  the 
Word  unto  that  end.  If  there  be  any  kind  of  accidental 
^Lenocinium'*  to  allure  the  fancies,  or  curiosities,  or  cus- 
tomary attendances  of  men  on  the  ordinances ;  elegancy  in 
the  speaker,  novelty  and  quaintncss  in  the  matter,  credit  or 
advantage  in  the  duty;  upon  such  inducements,  many  will 
wait  oo  the  Word,  bome  to  hear  a  sweet  song  ^ ;  others  to 
bear  some  new  doctrine " ;  some  for  loaves,  to  promote  their 
seeolar  advantages^;  having  one  and  the  self-same  reason  of 
following  Christ,  which  the  Gadarenes  had,  when  they  en- 
treated him  to  depart  from  their  coasts.  But  very  few  * 
there  are  who  do  it  '  propter  se,**  and  with  respect  to  the 
primary  use  and  intention  of  it.  Our  prophet  seems  to  di> 
as  the  philosopher  did,  who  lighted  a  candle  at  noon  to  find 
out  a  wise  man  indeed;  "to  run  to  and  fro  through  the 
streets,  and  in  the  broad  places,  to  find  out  a  man  that 
aeeketb  the  truth,*'  as  the  Lord  commanded  the  prophet 
Jeremy  ^.  How  doth  the  most  elegant  of  all  the  prophets 
complain,  ''Who  hath  believed  our  report^?"  How  doth 
the  most  learned  of  the  apostles  complain,  that  the  preach^ 
ing  of  the  gospel  was  esteemed  'foolishness"*?^  Noah  was 
a  preacher  of  righteousness  to  a  whole  world  of  men,  and 
yet  but  eight  persons  saved  from  the  flood,  and  some  of 
them  rather  for  the  family's  sake  than  their  own".  Paul 
preached  to  a  whole  academy  at  Athens,  and  but  a  very  few 

'  Eiek.  zxxiii.  32.  f  Acts  zvii.  19.  ^  John  vi.  26.  •  K«fi  »uni 

^  pkikMopbanCnr,  Ulpian.  P.  dc  Excusationibuf  Leg.  5.— Rftri  qui|i|ir  Imihi,  hd* 
nero  tie  mm  tocidem  quot  Thebaniin  portte  vel  divitit  ottia  Nili :  Juvrn.  »»si.  is. 
^ler.v.l.  »  Isau.liii.  I.  «lix.4.  *  I  Cor.uXl.  •  I  iVi.  i.i.as. 


too  SEV£>r    SKRHONS    ON    THE         i^o*.... 

.converted "»;  some  disputed,  and  others  mocked;  but  fev^ 
believed  the  things  which  they  were  not  able  to  gainsay. 
Hezekiah  sent  messengers  unto  all  Israel,  to  invite  them 
unto  the  true  worship  of  God  at  Jerusalem  ;  but  they  were 
mocked  and  laughed  to  scorn,  and  a  remnant  only  humbled 
themselves,  and  came  to  Jerusalem  p;  whereuuto  the  prophet 
seemeth  to  allude  "*.  Though  a  gun  be  discharged  at  a 
whole  flight  of  birds,  there  are  but  few  killed  ;  though  the 
net  be  spread  over  the  whole  pond,  but  few  fishes  are  taken; 
many  thrust  their  heads  into  the  mud,  and  the  net  passeth 
over  them :  and  so  most  hearers  do  busy  their  heads  with 
tlieir  own  sensual  or  worldly  thoughts,  and  so  escape  the 
power  of  the  Word.  In  the  richest  mine  that  is,  there  is 
much  more  earth  and  dross  digged  out,  than  pure  metal. 
Cbrist^s  flock  in  every  place  is  but  a  Mittle  flock';*  'few 
chosen';'  'few  saved S^  f^^  ^bat  find  'the  narrow  way 
which  leadeth  unto  life  ".'  The  basest  creatures  are  usually 
the  most  numerous,  as  flies  and  vermin;  those  that  are 
more  noble  %  are  more  rare  too.  The  people  of  the  God  of 
Abraham  are,  in  the  scripture-style,  'princes  and  nobles';' 
and  how  few  are  such  kind  of  men  in  comparison  of  the 
vulgar  sort!  They  are  indeed  many  in  themselves';  but 
very  few  and  thin,  being  compared  with  the  rest  of  the 
world. 

Sect.  5.  We  must  learn  therefore  not  to  be  ofiended  or 
discouraged  by  the  paucity  of  sincere  professors,  no  more 
than  we  are  in  a  civil  state  by  the  paucity  of  wise  counsel- 
lors and  politicians,  in  comparison  of  the  vulgar  people.  It 
is  no  strange  thing  at  all  in  any  societies  of  men,  to  see  the 
weaker  part  more  than  the  wiser.  If  but  few  attend  the 
right  ways  of  the  Lord,  and  walk  in  them, — remember  it  is  a 
work  of  wisdom  ;  and  such  wisdom  as  cometh  from  above, 
and  hath  no  seeds  or  principles  in  corrupt  nature  out  of 
which  it  might  be  drawn ;  nay,  against  which,  all  the  vigour 
of  carnal  reason  doth  exalt  itself;  so  that  the  more  natural 


•  Acts  ZTii.  34.  P  2  Chron.  xxx.  ]0, 11.  q  Isai.  xvii.6.  zsiv.  13. 

r  Lukezii.  32.  •  Mttth.  xx.  16.  t  Luke  xiii.  23.  «  Mttth. 

vii.  13,   14.  *  Td  fUyurra  fAovorStca  rmy  {'•(mt  im,  Arist.  de  Gcoent. 

Antma.  lib.  4.  cap.  4. — Unum  ptrio,  ted  Leonem  :  rid.  Aul,  GelL  1.  13.  c.  7.«— 
GunMT.  de  quadraped.  in  Elephanto,  et  Leone.  C.  7  Psalm  xlvii.  9.  Acta 

xvii.  11.  1  Pet.  ii.  9.  ^  Heb.  ii.  10.  Rev.  vii.  9. 


Yen.  !>•]         FOURTEENTH  CHAPTER  OF  H08BA.  401 

wisdom  men  hare  %  the  more  in  danger  tbey  are  to  despise 
and  onderralue  the  ways  of  Qod,  as  being  better  able  to 
reasoo  and  to  caTil  against  them  ^  Therefore,  First,  In  the 
ministry  of  the  word,  we^  must  continue  our  labour, 
though  Israel  be  not  gathered  '.  We  must  stretch  out  our 
hands,  though  it  be  ^  to  a  disobedient  and  gainsaying  peo* 
pie  V  '  Whether  they  will  hear,  or  whether  they  will  for- 
bear, we  must  speak  unto  them,  be  they  never  so  rebel- 
Uoos  ';*  and  the  reason  is,  because  the  Word  is  never  in 
vain,  but  it  doth  ever  '  prosper  in  the  work,  whereunlo  Qod 
sends  its/  If  men  be  righteous,  they  walk;  if  wicked,  they 
stumble  ^i  and  in  both,  there  is  a  sweet  savour  unto  God '. 
6od*s  work  is  accomplished,  his  glory  promoted,  the  power 
of  his  gospel  commended,  in  the  one  and  the  other''; — as 
the  Tirtue  of  a  sweet  savour  is  seen  as  well  by  the  antipathy 
whidi  one  creature  hath  unto  it,  as  by  the  refreshment 
which  another  receiveth  from  it ; — the  streng^th  of  a  rock,  ss 
by  holding  up  the  house  that  is  built  upon  it,  so  by  break- 
ing in  pieces  the  ship  that  doth  dash  against  it ; — the  force 
of  the  fire,  as  well  by  consuming  the  dross,  as  by  refining  the 
gidd  ; — the  power  of  water,  as  well  in  sinking  the  ship  that 
leaks,  as  in  supporting  the  ship  that  is  sound.  The  pillar  of 
the  dond  was  as  wonderful  in  the  darkness  which  it  cast 
upon  the  Egyptians,  as  in  the  light  which  it  gave  unto  the 
Israelites':  the  power  of  the  angel  as  great  in  striking 
terror  into  the  soldiers,  as  in  speaking  comfort  unto  the 
women  "•  Secondly,  In  attendance  on  the  Word,  we  must 
rsaolve  rather  to  walk  with  the  wise,  though  few,  than  to 
follow  a  multitude  to  do  evil,  and  to  stumble  with  the 
wicked,  though  they  be  many ;  rather  enter  the  ark  with  a 


*  Podct  doctot  hcxninet  tx  diicipiiUa  PUionU  6eri  ditdpulot  ChrUri,  ite.  vid. 
J^.  de  Civ.  Dd.  L  10.  c.  29.  et  1. 13.  c.  16.  ct  Ep.  102.  b  Matth.  xi.  25. 

Actthr.ll.  JoluiviL4S.    lCor.u.28.    ii.  8.   2Cor.x.5,6.  •  FoUo- 

Edkioo,  p.  S95.  *  InL  zlii.  4,  5.  •  Uai.  xlix.  4, 5.  f  Etek. 

a.  7.  S  Isai.  W.  11.        *  *rw9su4mi^i9  WatWAmt,  v«fMtMf^«^iy  Kpn^gtm^. 

CUwuAUx.  Piotrept.ed.  Potter,  toI.  1.  p.  90.  i  2  Cor.  ii.  15.  k  Vultures  unguoito 
ftigMtar,  et  KanlMBi  Rmu  Plin,  et  iS/ton.  KwfUgwn  ^oSd^  xg^"^^''^^  1'^  ▼•- 
hmr^  Afymiri.  Clem.  Padag.  I.  2  c.  8.  'O  Tdp  anrfx^r  Ifwr,  m0W9f  §1  Kdg^m^Bi 
Jkiymrm  r^  fUw  iti&p^v  dftoKnwr  tA  U  hiMn  Itdxw,  Ptui.  Quod  Stoid  do- 
oeutalMiirdiorm  poetii.  XyUnd.  loiii.  ii.  p.  1058.  Mil^  rf  wtfttr^^  fdfui,  r^ 
U  mm4dff$UfL  Nisstn,  Horn.  3.  in  Cmntic.  T^  dtKmi^  Uftg  idpm  <rriyrfr» 
tmUi  cal  ^isiptrOw  lUyovau    PliU,  in  ConjusiUb.  praoepc  >  Esod. 

xiv.  20.  «  Mttth.  zzviii.  4^  5. 

TOL'.  III.  2d 


402  SEVEN    SERMONS   ON   THE        [Semi.  VIL 

few»  than  venture  the  flood  with  a  world  of  sinners;  rather 
go  three  or  four  out  of  Sodom,  than  be  burnt  for  company. 
We  must  not  affect  a  humorous  singularity  in  differing  uih 
necessarily  from  good  men,  being  one  for  Paul  against 
ApolIoSy — another  for  A  polios,  against  Cephas ;  but  we  must 
ever  affect  a  holy  and  pious  singularity  in  walking  contrary 
unto  evil  men,  in  shining  as  lights  in  Uie  midst  of  a  crooked 
and  perverse  nation  \  For  '  the  righteous  is  more  excellent 
than  his  neighbour  V  Though  there  be  but  few  in  the  way, 
there  will  be  many  in  the  end  of  the  journey :  as  the  tribes 
and  families  went  up  divided  towards  Jerusalem ;  but  when 
they  were  come  thither,  they  <  appeared,  every  one  of  them^ 
before  Ood  in  Sion  p/ 

Sect.  6.  Secondly,  In  that  the  prophet  calleth  upon  his 
hearers  to  attend  unto  his  doctrine  by  this  argument,  be- 
cause it  will  be  an  evidence  of  their  prudence  and  wisdom, 
we  learn,  That  true  and  solid  wisdom  doth  draw  the  heart  to 
know  aright;  namely,  to  consider  and  ponder  the  judge- 
ments, blessings,  ways,  and  Word  of  Ood,  in  order  to  the 
chief  ends,  and  accordingly  to  direct  aU  their  conversation : 
for,  in  God's  account,  that  knowledge  which  doth  not  edify, 
is  no  knowledge  at  all  \  None  are  his  wise  men,  which  are 
not  wise  unto  salvation'';  who  do  not  draw  their  wisdom 
from  his  Word,  and  from  his  commandments'. 

There  is  a  twofold  wisdom  %  as  the  philosopher  distin- 
guisheth,  cof  U  Sk»$  and  xcerA  fupog;  wisdom  in  some  particulars 
— as  we  esteem  every  man  who  is  excellent  in  his  profession^ 
to  be  a  wise  man  '  eo  usque,'  so  far  as  concerns  the  map 
naging  of  that  profession  ;^-a8  when  a  man  knows  all  tlie 
necessary  principles  and  maxims  of  that  way  wherein  ho  is, 
the  right  ends  thereof,  and  the  proper  conclusions  dedacible 
from  those  principles,  and  dirigible  unto  those  ends.  And 
next,  wisdom  in  general,  and  in  perfection;  which  is  of  those 
principles,  ends,  and  conclusions,  which  are  universally  and 
most  txanscendently  necessary  unto  a  man's  chiefest  and  most 
general  good :  and  this  the  philosopher  calleth  the  knowledge 
of  the  most  excellent  and  honourable  things^,  or  of  the  last 

o  Phil.  u.  15.  o  Pnnr.  zii.  26.  p  Psalm  riii.  4,7.  «  1  Cor. 

viii.  2.  r  2  Tim.  iii.  15.  •  Ptalm  xiz.  7.  cxiz.  98,  99.  Jcr.  viU.  S. 

t  Eth.  1. 6.C.  7.  «  'Eiri0nf/ii|  rth  rtfiun^rmf.    Eth.  1.  6.  c  7.    "H  iffx^ 

ttmdfni  ml  ih>i>nwiwrrfTi|,  ml  i  4tw9f  MXas  mM*  irrwnof  riis  SXJim$  /mv4» 


V«ni.9.]        FOURTEENTH  CHAPTER  OF  HMEA.  403 

end  and  chief  good  of  man.  Now  the  end»  by  how  moch 
the  more  sopreme,  perpetual,  and  ultimate  it  is,  by  >o  much 
the  more  it  hath  of  excellency  and  goodness  in  it,  as  bearing 
thereby  most  exact  proportion  and  conveniency  to  the  sonl 
of  man  *.  For  the  sonl,  being  immortal  itself,  can  have  no 
final  satisfaction  from  any  good,  which  is  mortal  and  perislu 
able;  and  being  withal  so  large  and  unlimited,  aa  that  the 
reasonings  and  desires  thereof  extend  unto  the  whole  la- 
titude of » goodness,  being  not  restrained  unto  this  or  that 
kind,  but  capable  of  desiring  and  judging  of  all  the  diftrent 
degrees  of  goodness  which  are  in  all  the  whole  variety  of 
things,  it  can  never  therefore  finally  acquiesce  in  any  but 
the  most  universal  and  comprehensive  goodness,  in  the 
nearer  or  more  remote  participation  whereof  consisteth  the 
diflBnrent  goodness  of  all  other  things. 

SxcT.  7.  This  supreme  and  absolute  goodness  can,  in* 
deed,  be  but  one,  all  other  things  being  good  by  the  partici* 
patioo  of  that.  '  There  is  none  good  but  One,  that  is  God  '•* 
Bat  because  there  are  two  sorts  of  men  in  the  worlds 
righteous  and  wicked,  the  seed  of  the  woman,  and  the 
seed  of  the  serpent ;  therefore,  consequently,  there  are  two 
sorts  of  ends,  which  these  men  do  differently  pursue.  The 
end  of  wicked  men  is  a  happiness,  which  they,  out  of  their 
own  corrupt  judgements,  do  shape  themselves,  and  unto 
which  they  do  finally  carry  all  the  motions  of  their  souls» 
called  in  Scripture, '  the  pleasures  of  sin,'  and  *  the  wages  of 
iniquity':*  that  thing,  whatsoever  it  is,  for  obtaining  whereof 
aen  do  direct  all  their  other  endeavours,  as  profit,  pleasure, 
and  honour,  or  power;  and  there  are  mediums  exactly  pro* 
poortionable  unto  these  ends,  namely,  the  lusts  of  the  fleshy 
the  lusts  of  the  eyes,  and  the  pride  of  life  \  And  there  is  a 
wisdom,  consonant  unto  these  ends  and  means,  and  fit  to 
direct  and  manage  these  lusts  unto  the  attaining  of  those 
endfl ;  which  therefore  the  apostle  calleth  *  the  wisdom  of 
the  flesh,*  or  corrupt  nature  ^ ,  and  St.  James,  a  wisdom 
'earthly,  sensual,  and  devilish^;*  'earthly,^  managing  the 
lasts  of  the  eyes  unto  the  ends  of  gain ;  *  sensual,^  managing 


fuu  ttMMT,  i|  To9  WXovt  iud  rirfuM  roia^nv.    AritL  Metapbjrt*  edtt.po  Vtl 
f€L4.  p.  888.   n*XA«r  cai  bmattMrriv  iwwrtftn,    Rhet.  I.  1.  c.  37.  >  Vide 

Fidd  of  tiM  Choich,  1. 1.  c.  1.  7  Miitb.  six.  17.  •  Hcb.  zi.  3». 

9  PM.  K.  15.  •  1  ioha  ii.  16.  b  Rom.  viii.  7.  •  Jtiiie«  ili.  1ft. 

2d2 


404  SEVEN   SERMONS  ON   THE         [Senn.  VIL 

the  lusts  of  the  flesh  unto  ends  of  pleasure;  and  '  de* 
▼ilisb/  managing  the  pride  of  life  unto  ends  of  power.  Bat 
such  wisdom  as  this,  God  esteems  very  foolishness.  ''  My 
people  are  foolish,  sottish  children^  Uiey  have  no  under- 
standing:" why?  "They  are  wise  to  do  evil;  but  to  do 
good  they  have  no  knowledge^.''  Wisdom  is  only  unto 
that  which  is  good : — he  is  the  wisest  man,  who  is  simple  and 
ignorant  in  the  trade  of  evil  *.  ''If  any  man  amongst  you 
seemeth  to  be  wise  in  this  world,  let  him  become  a  fool,  Uiat 
he  may  be  wise  ^" 

-  On  the  other  side,  the  true  and  ultimate  end  of  righteous 
man,  is  Almighty  Qod',  as  most  glorious  in  himself,  and 
most  good  unto  us ;  or  the  seeking  of  his  glory,  that  he  may 
be  honoured  by  us ;  and  of  our  own  salvation,  that  we  may 
be  glorified  by  him.  The  fruition  of  him  as  the  highest  and 
first .'  in  genere  veri,'  and  the  greatest  and  last  '  in  genere 
boni/  the  chiefest  object  for  the  mind  to  rest  in  by  know- 
ledge, and  the  heart  by  love :  this  must  needs  be  the  best  of 
all  ends,  both  in  regard  of  the  excellency  of  it  S  as  being 
infinitely  and  most  absolutely  good ;  and  in  regard  of  eter^ 
nity, — BO  that  the  soul,  having  once  the  possession  of  it,  can 
never  be  to  seek  of  that  happiness  which  floweth  from  it  K 
The  proper  means  for  the  obtaining  of  this  end,  is  the  know- 
ledge of  Qod  in  Christ,  as  in  his  Word  he  hath  revealed  him* 
seli^  to  be  known,  worshipped,  and  obeyed ;  for  there  only  he 
doth  teach  us  the  way  unto  himself;  and  true  wisdom  is  the 
pursuing  of  this  means  in  order  unto  that  end.  For  thougli 
many  approaches  may  be  made  towards  God  by  the  search 
and  contemplation  of  the  creature;  yet,  in  his  Word,  he  hath 
showed  us  a  more  full  and  excellent  way,  which  only  can 
make  us  wise  unto  salvation  through  fiuth  in  Christ  Jestui  ^ 
Sect.  8.  All  the  thoughts  and  wisdom  of  men  is  spent 
upon  one  of  these  two  heads,  either  the  obtaining  of  the 
good  which  we  want,  or  avoiding  and  declining  the  evil 
which  we  fear.    And  by  how  much  the  more  excellent  and 

^  Jer.  iv<  22.  •  Rem.  zvi.  19.  ^1  Cor.  iii.  18.  f  Fccisti  wm 

ad  te ;  et  inquietum  est  cor  nottram,  donee  requiacit  in  te :  Aug,  Conf.  1.  1.  c.  1. 
Omnifl  mihi  copim,  quae  Deos  meut  non  est,  egestu  est.  1. 13.  c.  8.  rid.  de  Trio. 
L  8.  c.  3.  de  Civ.  Dei,  1.  22.  c  i.  ^  Beatitude  Imbc  dao  requirit,  fhdtkNiem 

tncommutabilis  boni,  et  oertitudinem  seterns  fraitionis.  Vid.  Aug,  de  Cir.  Dei, 
1. 11.  c.  13.  >  John  vi.  27, 28.  k  2  Tim.  iii.  15.  Pror.  is.  10.  Eodet. 

kU.  12, 13.  Jer.  iz.  23, 24. 


Vc».  9.]       FOURT££NTU  CHAI>T£U  0¥  U08EA.  405 


diflicnlt  the  good  is  which  we  want,  and  by  how  much  the 
more  pernicious  and  imminent  the  evil  is  which  we  fear^ — 
by  so  much  greater  is  the  wisdom,  which,  in  both  these, 
procures  the  end  at  which  we  aim.  Now  then,  what  are  the 
most  excellent  good  things  which  we  want  ?  Food  is  com- 
mon to  us  with  other  creatures ;  raiment,  houses,  lands, 
possessions,  common  to  us  with  the  worst  men  :  take  the 
most  admired  perfections  which  are  not  heavenly,  and  we 
may  find  very  wicked  men  excel  in  them.  All  men  will  con* 
fess  the  soul  to  be  more  excellent  than  the  body,  and  there- 
fore  the  good  of  that  to  be  more  excellent  than  of  the  other : 
and  the  chief  good  of  it  to  be  that,  which  doth  most  ad* 
vance  it  towards  the  fountain  of  goodness,  where  is  fulness 
of  perfection,  and  perpetuity  of  fruition.  The'  excellency  of 
every  thing  standeth  in  two  things:  the  perfection  of 
beauty  wherein  it  was  made, — and  the  perfection  of  use,  for 
which  it  was  made.  The  beauty  of  man,  especially  in  his 
soul,  consists  in  this,  that  he  was  made  like  to  Qod,  after 
bis  image  "^ :  and  his  end  and  use  in  this,  that  he  was  made 
f(Mr  God,  first  to  serve  him,  and  after  to  enjoy  him ;  for  **  the 
Lord  hath  set  apart  him  that  is  godly,  for  himself".**  '*  This 
people  have  I  formed  for  myself;  they  shall  show  forth  my 
praise  ^''  Therefore  to  recover  the  image  of  God,  which  is 
m  knowledge,  righteousness,  and  true  holiness  ^ ;  to  work  to 
the  service  and  glory  of  Ood  *> ;  to  aspire  and  to  enjoy  the 
poesession  and  fruition  of  Ood';  must  needs  be  man's 
greatest  good;  and,  by  consequence,  to  attend  on  the  means 
hereof,  must  needs  be  his  greatest  vrisdom. 

What  is  the  most  pernicious  and  destructive  evil,  which  a 
man  is  in  danger  of?  not  the  loss  of  any  outward  good 
things  whatsoever ;  for  they  are  all,  in  their  nature,  perish- 
able ;  we  enjoy  them  upon  these  conditions, — to  part  with 
tbem  again : — no  wisdom  can  keep  them.  *'  Meat  for  the 
bdly,  and  the  belly  for  meaU ;  but  God  shall  destroy  both  • 
it  and  tbem  *."  Not  the  suffering  of  any  outward  troubles, 
which  the  best  of  men  have  suffered,  and  triumphed  over : 
but  the  greatest  loss  is,  the  loss  of  a  precious  soul,  which  is 

1  Vid.  Jriti.  de  iit  que  bont  sunt,  ct  quae  melioit  et  majors.  Rhct.  1.  i.  c  6, 7. 
»  Goi.  i.26,  27.  «  PMlm  iv.  3.  o  Ifw.  xliii.  21.  P  Col.iu.  10. 

Bpbct.  \w.  24.  q  John  »▼.  8.  '  Exod.  xixiU.  18.   PhU.  I.  2S. 

»  Folio- Edition,  p.  5<J7.  «  1  Cor.  \l  13. 


406 


SEVEN    SEKMONS   ON    THE  [Serra.  VII. 


1 


¥ 


more  worth  than  all  the  world ' ;  and  the  greatest  Buffering 
ia  the  wrath  of  God  upon  the  conscience ".  Therefore  to 
avoid  this  danger,  and  to  snatch  thia  darling  from  the  paw 
of  the  lion,  is,  of  all  other,  the  greatest  wiadom.  It  is  wis- 
dom to  deliver  a  city ",  much  more  to  deliver  a  soul  * :  an- 
gelical, seraphical  knowledge  without  this,  ia  all  worth 
nothing'. 

Sect.  9.  Therefore  we  should  leam  to  show  ourselves  wise 
indeed,  by  attendance  on  God's  Word,  If  the  most  glorious 
creatures  for  wisdom  and  knowledge  that  ever  God  made,  tlie 
blessed  angels',  were  employed  in  publishing  the  law  of 
God'',— and  did,  with  great  admiration,  look  into  the  mys- 
teries of  the  goapei,  and  stoop  down  with  their  faces  towards 
the  raercy-seat ", — it  cannot  but  be  also  our  chiefest  wisdom 
to  hide  the  Word  in  our  hearts,  and  to  make  it  our  compa- 
nion and  counsellor,  as  David  did**.  We  esteem  bim  the 
wisest  man,  who  followeth  the  best  and  safest  counsel ',  and 
that  which  will  most  preserve  and  promote  his  interest,  his 
honour,  and  his  conscience.  Herein  was  Rehoboam's  weak- 
ness, that,  by  passionate  and  temerarious  counsels,  he  suf- 
fered his  honour  to  be  stained,  his  interest  to  be  weakened, 
and  bis  conscience  to  be  defiled  with  resolutions  of  violence 
and  injustice.  Now,  there  is  no  counsel  to  that  of  God's 
Word  :  it  enlighteneth  the  eyes  j  it  maketh  wise  the  simple  '; 
it  is  able  to  make  a  man>wise  for  himself^,  and  unto  salva- 
tion,— which  no  other  counsel  can  do ''.  There  is  no  case 
that  can  be  put,  though  of  never  so  great  intricacy  and  per- 
plexity, no  doubt  so  difficult,  no  temptation  so  knotty  and 
involved,  no  condition  whereinto  a  man  can  be  brought  so 
desperate,  no  employment  so  dark  and  uncouth,  no  service 
ao  arduous  or  full  of  discouragements;  in  all  which,  so  far 
as  respecteth  conscience  and  salvation,  there  are  not  most 

t  MMtb.»i.26.  <•  Fealmxc  II.   Isai.ixiiii.  14.  Hcb.x.ai.  Mnth. 

I.  28.  ■  Ecclo.  ii.  IS.  T  Prov.  xl.  10.  ■  1  Cor.  xni.  1,  S. 

■  Videnlur  ipsi  Angeli  ex  fCcipti)  Evmgclicii  cl  minliterio  Aposlolico  platinu 
diilicisii:.  Vid.  Ckrysei.  Horn.  1.  in  Johan. — Grtgar.  Niisn.  Hon,  8.  in  Conlie. — 
Thfophyltttl.  el  Oimm.  in  Eph.  3.  alini  Bpud  Sirl.  Smau.  1.  6.  Annol.  1S5. 182, 
<ll99.  b  Acuvii.  53.  Gil.  iii.  19.  c  1  Pel,  i.  32.  EphM.  ii>.  10. 

Eiod.iKiTii.9.  *  Pulm  cxix.  24.  •  Vide  Greg.  Tholeiaii.dcRrpub. 

I.  24.  '  Pulm  six.  7,  8.  I  HimE  irr>^im)y,  Sarii  oiV  u<hf  unfit, 

Gvnp.  Fngm.  iii.  Pricitley's  edition,  vol.  7.  p.  S96.  Plui,  de  occulie  viveodo. 
»2Tlm.iri.]5,I6. 


Vcn.  9.]         FOURTEENTH  CHAPTER  OP  H08EA.  407 

dear  and  tatisfactoiy  expedieqU  to  be  drawn  out  of  God*a 
Woffd»  if  a  man  have  his  judgement  and  senses,  after  a  spiri- 
taal  manner,  exercised  in  the  searching  of  it    That  we  are 
so  often  at  a  stand  how  to  state  sach  a  question,  how  to 
satisfy  such  a  scruple,  how  to  clear  and  expedite  such 
a   difficulty,   how   to   repel  such   a    temptation,    how    to 
manage  such  an  action,  how  to  order  our  ways,  with  an 
even  and  composed  spirit,  in  the  various  conditions  where- 
into  we  are  cast  in  this  world, — doth  not  arise  from  any  de- 
lect in  the  Word  of  God,  which  is  perfect,  and  able  to  furnish 
us  onto  erery  good  work ;  but  only  from  our  own  ignorance 
and  iinacqoaintance  vrith  it,  who  know  not  how  to  draw  the 
general  rule,  and  to  apply  it  to  our  own  particular  cases.   And 
dus  cannot  but  be  matter  of  great  humiliation  unto  us  in 
tfieae  sad  and  distracted  times,  when,  besides  our  civil 
breaches  which  threaten  desolation  to  the  state,  there  should 
be  so  many  and  wide  divisions  in  the  church ; — that  after  so 
kMig  enjoyment  of  the  Word  of  God,  the  Scripture  should  be 
to  so  many  men  as  a  sealed  book,  and  they,  like  the  Egyp- 
tians, have  the  dark  side  of  this  glorious  pillar  towards  them 
stin ;  that  men  should  be  tossed  to  and  fro  like  children, 
and  carried  about  with  every  wind  of  doctrine ;  and  suffer 
themselves  to  be  bewitched,  devoured,  brought  into  bondage, 
spoiled,  led  away  captive,  unskilful  in  the  word  of  righ- 
teousness, unable  to  discern  good  and  evil,  to  prove  and  try 
the  spirits  whether  they  be  of  God  ;  always  learning,  and 
never  able  to  come  to  the  knowledge  of  the  truth ;— and  this 
not  only  in  matters  problematical,  or  circumstantial,  wherein 
learned  and  godly  men  may  differ  one  from  another  ^  and 
yet  still  the  peace  and  unity  of  the  church  be  preserved — 
(for  things  of  this  nature  ought  not  to  be  occasions  of 
schism,    or  secessions  from  one  another;  but  in  matters 
wluch  concern  life  and  godliness,  touching  the  power  of 
God^s  law,  the  nature  of  free  grace,  the  subjection  of  the 
consciMice  unto  moral  precepts,  confession  of  sin  in  prayer 
wta  God,  and  begging  paidon  of  it ;  the  diflferencing  of 
Ime  Christian  liberty,  from  loose,  profane,  and  wanton  li- 


*  SoDt  qtMBdun  hlam  opinionet,  qum  ulcot  non  gignant ;  sunt  etUin  errores 
i,  qoi  anfantm  dcptacuntur.   Vid.  Pbu,  de  supentlt. 


408 


SEVEN   BERMONS   ON  THE  [Semi.  VII. 


centiouinees,  and  a  liberty  to  vent  and  publish  what  perrerse 
things  Boever  men  please;  the  very  being  of  churches,  of 
ministers,  of  ordinances  in  the  world  ;  the  necessity  of  hu- 
miliation and  solemn  repentance  in  times  of  public  judge- 
ments :  the  tolerating  of  all  kind  of  religions  in  Christian 
commonwealths;  the  mortality  of  the  reasonable  soul,  and 
otlier  the  like  pernicious  and  perverse  doctrines  of  men  of 
corrupt  minds,  the  devil's  emissaries,  pnrposely  by  him 
stirred  up  to  hinder  and  puzzle  the  reformation  of  the 
church : — these  things,  I  say,  cannot  but  be  matter  of  humi- 
liation unto  all  that  fear  God,  and  love  the  prosperity  of 
Sion,  and  occasions  the  more  earnestly  to  excite  them  unto 
this  wisdom  in  the  text,  to  hear  what  God  the  Lord  says, 
and  to  lay  his  righteous  ways  so  to  heart ',  as  to  walk  stead- 
fastly in  them,  and  never  to  stumble  at  them,  or  fall  from 
them. 

Sect.  10.  Now  there  are  two  things,  which,  I  take  it,  the 
prophet,  in  this  close  of  his  prophecy,  seems  principally  to 
aim  at;  namely,  the  judgements  and  the  blessings  of  God. 
His  righteous  ways  in  bis  threatenings  against  impenitent, 
and  in  his  promises  made  unto  penitent  sinners.  These  are 
the  things  which  wise  and  prudent  men  will  consider  in 
times  of  trouble. 

For  judgements,  there  is  a  twofold  knowledge  of  them : 
the  one  natural,  by  sense  ;  the  other  spiritual,  by  faith.  By 
the  former  way,  wicked  men  do  abundantly  know  the  afflic- 
tions which  they  suffer,  even  unto  vexation  and  anguish  of 
spirit;  they  fret  themselves';  they  are  grey-headed  with 
very  trouble  and  sorrow';  they  gnaw  their  tongues  for  pain'^; 
they  pine  away  in  their  iniquities";  they  are  mad  in  their 
calamities;  have  trembling  hearts,  faihng  of  eyes,  and  sor- 
row of  mind",  &c.  And  yet  for  all  this  they  are  said,  in 
the  Scripture,  when  they  burn,  when  they  consume,  when 
they  are  devoured,  not  to  know  any  of  this,  or  to  lay  it  to 
heart  P: — and  the  reason  is,  because  they  knew  it  not  by 
faith,  nor  in  a  spiritual  manner  in  order  unto  God.  They 
did  not  see  his  name;  nor  hear  his  rod;  nor  consider  his 
hand  and  counsel  in  it ;    nor  measure  his  judgements   by  his 

i  Poliu-Edilion,  p.  S98.  ^  lui.  fii<- 2t.  ■  Hna.  vii.  9  ■  Rci. 


Yen.  9.]       FOURTEENTH  CHAPTER  OF  H08EA.  400 

word;  nor  look  on  them  as  the  fruiu  or  ain^  leading  to  re- 
pentRDoe^  and  teaching  righteoaaoeasy  nor  aa  the  argumenta 
of  (jod*a  diapleaaurei  hambling  ua  under  hia  holy  hand^  and 
gvidiiig  na  to  aeek  hia  face,  and  to  recover  our  peace  with 
kim.    Thia  ia  the  apiritual  and  prudent  way  of  knowing 
jndgementa *>.    'Scire  eat  per  cauaam  acire:*  true  wiadom 
looka  on  thinga  in  their  cauaes,  reaolvea  judgementa  into  the 
CRuaes  of  them,  ouraina  to  be  bewailed,  God*8  wrath  to  be  avert- 
ed; makeathia  obaervation  upon  them, — 'Now I  find,  by  expe- 
rience,  that  God  ia  a  God  of  truth :  often  have  1  heard  judge- 
■leiits  threatened  againat  ain;  and  now  I  aee  that  God'a  threat- 
cnings  are  not  empty  wind,  but  that  all  hia  worda  have  truth 
and  aobatance  in  them.' — The  firat  part  of  wiadom  ia,  to  aee 
jvdgementa  in  the  Word  before  they  come,  and  to  hide  from 
tbem : — for  aa  faith,  in  regard  of  promiaea,  ia  the  aubatance 
of  thinga  hoped  for,  and  aeeth  a  being  in  them  while  they 
are  yet  but  to  come ;  ao  ia  it,  in  regard  of  threateninga,  the 
aubatance  of  thinga  feared,  and  can  aee  a  being  in  judge- 
menta before  they  are  felt.    The  next  part  of  wiadom  ia,  to 
aee  God  in  judgementa,  in  the  roda  when  they  are  actually 
come,  and  to  know  them  in  order  unto  him.    And  that 
knowledge  atanda  in  two  thinga:  Firat, To  reaolve  them  unto 
him  aa  their  author;  for  nothing  can  hurt  ua  without  a  com- 
miaaion  from  God  ^     Satan  apoila  Job  of  hia  children, — the 
Sabeana  and  Chaldeana,  of  hia  gooda :  but  he  looka  above 
all  theae  unto  God,  acknowledging  hia  goodneaa  in  giving, 
hia  power  in  taking  away,  and  bleaaeth  hia  name*.    Joaeph 
looks  from  the  malice  of  hia  brethren,  unto  the  providence 
of  God  i  **  He  aeiit  me  before  you  to  preaerve  life  \^    If  the 
whale  awallow  Jonah,  God  preparea  him*:  and  if  he  vomit 
Um  up  again,  God  apeaka  unto  him  '.    Secondly,  To  direct 
them  onto  him  aa  the  end^,  to  be  taught  by  them  to  aeek  the 
Lord,  and  wait  on  him  in  the  way  of  hia  judgementa, — to  be 
aiore  penitent  for  ain,  more  fearful  and  watchful  againat  it, 
^to  atudy  and  practiae  the  akill  of  auifering  aa  Christiana, 
iocording  to  the  will  of  God,  that  he  may  be  glorified  \ 

%  Mic.vi.9.  Isai.zxvi.  8,9.  uvii.9.  Letit.  xxvi.  40,41,  42.      'Johnzix.ll. 
•  Job  i.  21.        «  Geo.  xlv.  5.        •  John  i.  17.        >  John  ii.  10.  7  PfcrdidUdt 

uiliiiicni  dUmitmdfl,  et  mbentmi  feed  t%^  \   et  peHimi  pennantittto.  Au^. 
ie  Cir.  Dei,  1.  1.  c.  13.  *  PmIid  zciv.  12.  czix.  67,  71.  Zk^.  ziU.  9. 

Wm.  ufL  9.  Hcb.  xii.  11.  Pent.  viii.  16.  1  Pet.ir.J6, 19. 


4U>  SEVEN   SERMONS    ON    TU£         [Semi.  VII. 

So  likewise  for  blessings,  there  is  a  double  knowledge  of 
them, — one,  sensual  by  the  flesh, — the  other,  spiritual  in  the 
conscience.    The  former  is  but  a  brutish  and  epicurean  feed- 
ing on  them  without  fear ;  as  Israel,  upon  quails  in  the  wil- 
derness ;  as  swine  which  feed  on  the  fruit  that  falls  dowq, 
but  never  look  up  to  the  tree  whereon  it  grew  ;  to  use  bless- 
ings as  Adam  did  the  forbidden  fruit,  being  drawn  by  the 
beauty  of  them  to  forget  God ;  as  our  prophet  complains, 
■Hos.  xiii.  6.     But  spiritual  knowledge  of  blessings,  as  to 
taste  and  see  the  goodness  of  the  Lord  in  them ;  to  look  np 
to  him  as  the  author  of  them,  acknowledging  that  it  is  he 
who  giyeth  us  power  to  get  wealth,  and  any  other  good 
thing  * ;  and  to  be  drawn  by  them  unto  him  as  their  end^  to 
the  adoring  of  his  bounty,  to  the  admiration  of  his  goodness, 
to  more  cheerfulness  and  stronger  engagements  unto  his 
senrice ;  to  say  with  Jacob,  ^'  He  gives  me  bread  to  eat,  and 
raiment  to  put  on,  therefore  he  shall  be  my  God**;^  "be 
giveth  me  all  things  richly  to  enjoy,  therefore  I  will  trust 
in  him  ^/^    Catalogues  of  mercy  should  beget  resolutions  of 
obedience  ^. 

Sect.*  11  •  Thirdly,  We  have  here  a  singular  commendation 
of  the  doctrine,  which  the  prophets  had  delivered  unto  the 
people  of  God;  namely,  that  it  was  altogether  right,  and  the 
way  which  God  required  them  to  walk  in,  whatever  judge- 
ment carnal  and  corrupt  minds  might  pass  upon  it.  Now 
the  doctrine  of  God^s  judgements,  precepts,  and  promises, 
are  said  to  be  right  divers  ways : — 

1.  In  regard  of  their  equity  and  reasonableness,  there  is 
nothing  more  profoundly  and  exactly  rational  than  true  reli- 
gion ;  and  therefore  conversion  is  called  by  our  Savioar 
'  conviction '.'  There  is  a  power  in  the  Word  of  God  to 
stop  the  mouths,  and  dispel  the  cavillations  of  all  conti»- 
dictors,  so  that  they  shall  not  be  able  to  resist  or  speak 
against  the  truth  that  is  taught  >.  And  the  apostle  callctk 
his  ministry,  '  a  declaration  and  a  manifestation  of  the  truth 
of  God  unto  the  consciences  of  men  ^  f  and  Apollos  is  laid 

•  DeuL  Tui.  17, 18.  Pftalm  cxxvii.  1.  ProT.  x.  22.  *»  Gen.  xxviii.  40. 

c  ITim.vi.  17.  <&  Joth.  xxiv.  2,  14.  •  Folio-Edltion,  p.  599. 

f  Elenchns  est  syllogtsmus  cum  oontradictione  ooncliunonif .  jiritt.  Ekach. 
1.  8.  c.  1.  Et  ^kiyx^uf  est  oeru  arsumentatione  dispucmtem  irinoere.  Sttpk.  ex 
PUtooe.         S  John  svi.  8.  Tit.  i..9, 10.  AcU  vi.  10.  Mttth.  zxii.  34.  * Dte- 

monstnitio  eit  tyllogismut  sdentificos.  Ariii,  potter.  Asilyt  lib.  I.  e.  S^-Mol- 


Vcn.9.]        FOUKTEENTIl  CHAPTER  OP   HOSEA.  411 

'  mightily  to  have  convinced  the  Jews,  showing  or  demon- 
stnting  by  the  Scripture,  that  Jesos  was  Christ  ^.'  There- 
fore the  apostle  calleth  the  devoting  of  ourselves  unto  God, 
'a reasonable  service' :'  and  those  that  obey  not  the  Word, 
tre  caUed  '  unreasonable  and  absurd  men/  that  have  not 
wisdom  to  discern  the  truth  and  equity  of  the  ways  of  Qod^. 
What  can  be  more  reasonable,  than  that  he  who  made  all 
things  for  himself,  should  be  served  by  the  creatures  which 
he  made  7  that  we  should  live  unto  him  who  gave  us  our 
being  ?  that  the  supreme  will  should  be  obeyed,  the  infal- 
lible troth  beliived?  that  he  who  can  destroy,  should  be 
liBared  7  that  he  who  doth  reward,  should  be  loved  and  trust- 
ed iuT  that  absolute  justice  should  vindicate  itself  against 
pfeaamptooos  disobedience,  and  absolute  goodness  extend 
macj  mito  whom  it  pleaseth  i  It  is  no  marvel  that  the 
Holy  Spirit  doth  brand  wicked  men  throughout  the  Scrip- 
tare,  with  the  disgraceful  title  of  '  fools,'  because  they  re- 
ject that  which  is  the  supreme  rule  of  wisdom,  and  hath  the 
greatest  perfection  and  exactness  of  reason  in  it  K 

3.  In  regard  of  their  consonancy  and  harmony  within 
tbemsdves  ■^;  as  that  which  is  right  and  straight,  hath  all  its 
parts  equal  and  agreeing  one  unto  another;  so  all  the  parts 
of  divine  doctrine  are  exactly  suitable  and  conform  to  each 
other.  The  promises  of  God  are  not '  Yea  and  Nay,  but  Yea 
tnd  Amen  "•*  However  there  may  be  seeming  repugnances 
to  a  carnal  and  captious  eye, — ^which  may  seem  of  purpose 
tllowed  for  the  exercise  of  our  diligence  in  searching,  and 
hnmility  in  adoring,  the  profoundness  and  perfection  of  the 
Word,— yet  the  Scriptures  have  no  obliquity  in  them  at  all ; 
bat  all  the  parts  thereof  do  most  intimately  consent  vrith  one 
mother,  as  being  written  by  the  Spirit  of  truth,  who  cannot 
lie  nor  deceive;  who  is  the  same  yesterday,  to-day,  and 
for  evier* 

3.  In  regard  of  their  directness  unto  that  end  for  which 
thej  were  revealed  unto  men,  being  the  straight  road  unto 

lorn  todos  ntionem  babet.  Liv.  lib.  21.     1  Cor.  ii.  4.  2  Cor.  iv.  2.  h  Acu 

SfO.  Sa.  i  Rom.  zii.  1.  k  2  Thet.  iii.  2.  >  Jer.  Tiii.  9. 

iir»rf»s»  Ac  JtuL  Mart.  Dialog,  cam  Tryphon.— Quod  de  tno  codice  Jnttini- 
m,  veriw  de  ncro  oodioe  aflkmetnr,  *  oontrtriam  tliqaid,  in  hoc  codioe  potituin, 
MQm  4bi  locsm  vfauficabit,'  ftc.  Cod.  de  vttere  Jure  enocleando,  1.  2.  lecc. 
U.ctL3.  Sect.  1ft.  »  2 Cor. 1. 19, 20. 


412  S£V£N    S£KMONS  ON    TU£         [Senn.  VII. 

eternal  Iife>  able  to  build  us  up,  and  to  giye  us  an  inheri-» 
tance  ^.  In  which  respect  the  Word  is  called  the  *  Word  of 
lifeP/  and  the  *  gospel  of  salvation  V  yea, '  salvation  itself  V 
as  being  the  'way'  to  it,  and  the '  instrument'  of  it*. 

4.  In  regard  of  their  conformity  to  the  holy  nature  and 
will  of  God,  which  is  the  original  rule  of  all  rectitude  and  per- 
fection K  Law  is  nothing  but  the  will  of  Uie  law-giver,  re- 
vealed with  an  intention  to  bind  those  that  are  under  it»  and 
for  the  ordering  of  whom  it  was  revealed.  That  will  being 
in  Qod  most  holy  and  perfect,  the  law  or  word  which  is  but 
the  patefaction  of  it,  must  needs  be  holy  and  perfect  too ; 
therefore  it  is  called  the  'acceptable  and  perfect  will  of 
God  ".^  It  is  also  called  *  a  word  of  truth,^  importing  a  con- 
formity between  the  mind  and  will  of  the  speaker^  and  the 
word  which  is  spoken  by  him ;  in  which  respect  it  is  said  to 
be  '  holy,  just,  and  good  "^J 

6.  In  regard  of  the  smoothness,  plainness,  and  perspicu* 
ousness  of  them,  in  the  which  men  may  walk  surely,  easily, 
without  danger  of  wandering,  stumbling,  or  miscarriage :  aa 
a  man  is  out  of  danger  of  missing  a  way,  if  it  be  straight 
and  direct,  without  any  turnings, — and  in  no  great  danger 
of  falling  in  it,  if  it  be  plain  and  smooth,  and  no  stumbling- 
block  left  in  it.  Now  such  is  the  Word  of  God  to  those 
who  make  it  their  way,  a  straight  way,  which  looketh  di- 
rectly forward^;  '  an  even  and  smooth  way/  which  hath  no 
offence  or  stumbling-block  in  it '.  *  It  is  true,  there  are 
Suoiwfra,  hard  things,  to  exercise  the  study  and  diligence, 
the  faith  and  prayers  of  the  profoundest  scholars ;  watera 
wherein  an  elephant  may  swim. — But  yet  as  nature  bath 
made  things  of  greatest  necessity  to  be  most  obvious  and 
common,  as  air,  water,  bread,  and  the  like ;  whereas  things 
of  greater  rarity,  as  gems  and  jewels,  are  matters  of  honovur 
and  ornaments,  not  of  daily  use  ;-'S0  the  wisdom  of  (Sod 
hath  so  tempered  the  Scriptures,  as  that  from  thence  the 
wisest  Solomon  may  fetch  jewels  for  ornament,  and  the  poor* 
est  Lazarus,  bread  for  life:  but  these  things  which  are  of  com- 

•  Acttxz.  32.  P  Acti  V.  20.  4  Ephes.  i.  13.  r  John  vi,tL 

zii.  50.  Acu  xxTiii.  28.  •  2  Tim.  iii.  15, 16, 17.  Jmucs  i.  21.  t  Mm 

iddrco  iuste  Yoluit,  quit  fataram  justam  fuit  qood  voluit ;  scd  quod  voliilty  id* 
dico  justum  fttit,  quia  ipte  voluit,  &c.  Hug,  de  Sacmnent.  lib.  1.  pan.  4. cip.1. 
•  RoiD.  xii.  2.  Col.  i.  2.  >  Rom.  vii.  14.  7  Ptalm^v.  8.  fiM.  xii.  KU 

a  FmIia  xxvi.  12.  cxix.  165.  «  Folio^Edidon,  p.  600. 


Vcn.9.]         FOUaTKENTU  CHAPTER  OF  H08EA.         413 

mon  necessity,  as  matters  of  faitb»  love,  worship,  obedience, 
which  are  uniTersally  requisite  unto  the  commoo  saWatioo, 
(as  the  apostle  expresseth  it%)  are  so  perspicuously  set  down 
in  the  Holy  Scriptures  ^  that  every  one  who  hath  the  Spirit 
of  Christ,  hath  therewithal  a  judgement  to  discern  so  much 
of  God's  will,  as  shall  suffice  to  make  him  believe  in  Christ  for 
righteousness,  and.  by  worship  and  obedience,  to  serve  him 
■ato  salvation.  The  way  of  holiness  is  so  plain,  that  simple 
are  made  wise  enough  to  find  it  out ;  and  wayfaring 
I,  though  fools,  do  not  err  therein '. 
Sect.  12.  From  all  which  we  learn.  First,  To  take  heed 
of  picking  quarrels  at  any  word  of  God,  or  presuming  to 
pass  any  bold  and  carnal  censure  of  ours  upon  his  righteous 
ways.  When  God  doth  set  his  Word  in  the  power  and  work- 
ings of  it  upon  the  spirit  of  any  wicked  man,  making  his  con- 
•cience  to  hear  it  as  the  voice  of  God,  it  usually  worketh  one 
of  those  two  effects:  either  it  subdues  the  soul  to  tlie  obedi- 
eace  of  it,  by  convincing,  judging,  and  manifesting  the  se- 
crets of  his  heart,  so  that  be  falleth  down  on  his  face,  and 
worshippeth  God**;  or  else  it  doth,  by  accident,  excite  and  en- 
nge  the  natural  love  which  is  in  every  man  to  his  lusts,  stir- 
liag  op  all  the  proud  arts  and  reasonings,  which  the  forg^  of 
t  Gormpt  heart  can  shape  in  defence  of  those  lusts  against 
dM  sword  of  the  Spirit,  which  would  cut  them  off;  as  that 
which  hindereth  the  course  of  a  river,  doth  accidently  en- 
itge  the  force  of  it,  and  cause  it  to  swell  and  overrun  the 
banks:— and  from  hence  ariseth  gainsaying  and  contradiction 
igainst  the  Word  of  grace,  and  the  ways  of  God,  as  unequal 
ind  aoreasonable,  too  strict,  too  severe,  too  hard  to  be  ob* 
-ienred%  snuffing  at  it';  gathering  odious  consequences 
Ion  it;  replying  against  it **;  casting  reproaches  upon  it'; 
fOTtousIy  swelling  at  it  *".  There  are  few  sins  more  danger- 
oos  than  this'^of  picking  quarrels  at  God's  Word,  and  taking 
op  weapons  against  it.  It  will  prove  a  burthensome  stone 
to  those,  that  burthen  themselves  with  it  ^  Therefore,  when- 
ever onr  crooked  and  corrupt  reason  doth  offer  to  except 

*  Ink,  ?eiie  3.  Tit.  i.  4.  ^  In  iU  qti«  aperte  in  Scripturit  potita  rant,  in- 

fi'if""'  UU  omnia  qua  continent  fidcm,  moretque  YiYcndi«  Aug*  dc  doct. 
CtttiiliaB.  lib.  2.  cap.  9.  et  Ep.  3.  ad  Volutian.  ct  concr.  Bp.  Pctilian.  cap.  5^— 
Vid.  Tkimhm,  Serm.  8.  de  Martyrib.  c  Pnim  six.  7.    Ini.  uzii.  4. 

HIT.  8.  Matdi.  zi.  2ft.  '  1  Cor.  ziy.  25.  •  Ezek.  ZYiii.  25. 

'  MaL  L 13.  S  Rom.  iii.  8.  ^  Rom.  is.  19, 20.  *  Jcr.  sz.  8, 9. 

k  Acto  ziii.  45.  1  Zach.  zii.  3.  Matdi.  zzi.  44. 


414  SEVEN    SERMONS  ON    THE  [Serm.  VII. 

against  the  ways  of  God  as  unequal,  we  must  presently  con* 
elude  as  God  doth  *"»  that  the  inequality  is  in  us»  and  not  in 
them.  When  a  lame  man  stumbleth  in  a  plain  path,  the 
fault  is  not  in  the  way»  but  in  the  foot :  nor  is  the  potion  but 
the  palate  to  blame  ",  when  a  feverish  distemper  maketh  that 
seem  bitter,  which  indeed  was  sweet.  He  that  removeth  in  a 
boat  from  the  shore,  in  the  judgement  of  sense,  seeth  Ibe 
houses  or  trees  on  the  shore  to  totter  and  move,  whereas  the 
motion  is  in  the  boat,  and  not  in  them.  Unclean  and  cormpt 
hearts,  have  unclean  notions  of  the  purest  things,  and  con* 
ceive  of  God  as  if  he  were  such  a  one  as  themselves  ^ 

Sect.  13.  Secondly,  It  should  teach  us  to  come  to 
God^s  Word  always  as  to  a  rule,  by  which  we  are  to 
measure  ourselves,  and  take  heed  of  wresting  and  wtjiug 
that  to  the  corrupt  fancies  of  our  own  evil  hearts  p,  as  the 
apostle  saith  some  men  do,  ^  to  their  own  destruction  ^.'^ 
Every  wicked  man  doth,  though  not  formally  and  explicitly, 
yet  really  and  in  truth,  set  up  his  own  will  against  Gkid*s« 
resolving  to  do  what  pleaseth  himself,  and  not  that  which 
may  please  God,  and  consequently  followeth  that  reaaon 
and  counsel  which  wait  upon  his  own  will ;  and  not  that 
Word  which  revealeth  God's.  Yet  because  he  that  will  serve 
himself,  would  fain  deceive  himself  too  (that  so  he  may  not 
do  it  with  less  regret  of  conscience),  and  would  fain 
God's  servant,  but  be  his  own,  therefore  corrupt  reason 
itself  on  work  to  excogitate  such  distinctions  and  evasions'; 
as  may  serve  to  reconcile  God's  Word  aAd  a  man's  own  Inst 

n  Ezek.  zviii.  25.  »  UtYernuU  ilia  apud  Senecam  qam  cum  caca 

€8set,  cubicnlum  esse  tenebrosum  querebatur.  *£v  rf  wupfrUip  wtKpJi  wd^rm 
Kti  dn8^  ^rtrat  ywo/U^oir  iXX'  oi9k^i  ri  vr&rop^  iXkk  Thv  v6ew  alrd^tfc. 
Plutarch,  de  Animi  Tranqnillitate.  «  Pialm  I.  21.  p  Ceaet  idaaiM 

propria,  ct  non  erit  iofenias,  &c  Vid.  Bernard.  Serm.  3.  de  Rwurrect.  q  S  ta« 
iii.  16.  Acts  ziii.  10.  r  BtdgorroA  wpds  rds  irt^vfiiat  n^  ffm^,    dm, 

AUx.  Strom.  1.  7.  E2r  rcb  Was  lur^yowri  8^af.  Ibid.  HXiwrovat  r4w  amim 
riff  iKKkti^Sf  rcuf  I9tau  ivtBvtdms  lent  ^iXaZo^Uus  x"P<^/mi^<  HM  p.  99f. 
*fi\iMrrtt  wp6s  Ti|y  4avrm¥  ipy^9  r6  cMyxwr.  Justin,  Martyr*  Ep.  a| 
Zenam.^ — Simplidutem  sermoiiis  Ecdesiastici  id  volunt  significaie,  quod  ipil 
sentiunt.  Hieron,  ep.  Vid.  Aug.  de  Doct.  Christian,  lib.  3.  cap.  lO^—^cripCam 
tenent  ad  tpeciem,  non  ad  salatem  :~de  Baptism,  contr.  Donat.  lib.  3.  Ofpi  ^L 
Eu  secondam  suum  sensum  legont  t^4e  Grat.  Christ,  lib.  1.  cap.  14. 
voluntatem  non  quam  audit  aed  qoam  attulit ;  et  Yitia  sua  cam  coepit 
similia  pneceptis,  indulget  illis  non  timide  nee  obscure :  laxoriaotnr 
inoperto  capite.  Ser.  de  vita  beata,  cap.  13>^Nondum  h«c  neglisBacis 
▼CDerat;  nee  tnterpietaiido  tibi  qutaque  juiiiarandam  ct  ksei  apcat  fc*>u^^ 
aed  toot  podos  moics  ad  ea  aooommodabac.  Ur,  lib.  3. 90. 


Vcn.».]        FOURTEENTH  CHAPTER  OF  H08IA.  415 

together.  Lust  says,  Steal ;  God  says.  No  \  '  Thou  shall  not 
steal  :*  carnal  reason,  the  advocate  of  lust,  comes  in  and  dis- 
ting^iaheth,  **  I  may  not  steal  from  a  neighbour ;  but  I  may 
weaken  an  enemy,  or  pay  myself  the  stipend  that  belongs  to 
By  aenrice,  if  others  do  not:** — and  under  this  evasion,  most 
inoocent  men  may  be  made  a  prey  to  violent  soldiers,  who 
the  name  of  public  interest  to  palliate  their  own  greedi- 
Certainly  it  is  a  high  presumption  to  tamper  with  the 
word  of  truth,  and  make  it  bear  false  witness  in  favour  of 
oar  own  sins ;  and  God  will  bring  it  to  a  trial  at  last,  whose 
will  shall  stand,  his  or  ours. 

Sect.  14.  Lastly,  This  serveth  as  an  excellent  boundary, 
both  to  the  ministration  of  the  preacher,  and  to  the  faith  of 
the  bearer^  in  the  dispensing  of  the  Word ;  First,  To  us  in 
oorministry,  that  we  deliver  nothing  unto  the  people  but  the 
fig^t  ways  of  the  Lord,  without  any  commixtures  or  contem- 
pemtiona  of  our  own^  Mixtures  are  useful  only  for  these  two 
purposes/— either  to  slacken  and  abate  something  that  is  ex- 
essaivey  or  to  supply  something  that  is  deficient,  and  to  col- 
lect  a  virtoe  and  efficacy  out  of  many  things,  each  one  of 
which  alone  would  have  been  ineffectual :  and  so  all  hetero- 
geaeoQB  mixtures  do  plainly  intimate,  either  a  viciousneas  to 
be  corrected,  or  a  weakness  to  be  supplied,  in  every  one  of 
the  simples,  which  are,  by  human  wisdom,  tempered  toge- 
ther«  in  order  unto  some  effect  to  be  wrought  by  them. 
Kow»  it  were  great  wickedness  to  charge  any  one  of  these 
spoD  the  pure  and  perfect  Word  of  God,  and,  by  cons^ 
foeaoe,  to  use  deceit  and  insincerity,  by  adulterating  of  it, 
other  by  auch  glosses  as  diminish  and  take  away  from  the 
foffce  of  it,  as  the  Pharisees  did  in  their  camid  interpre- 

•  lfeB»-ldicioii,  p.  601.  t  uiy  ra  xptT^Tor  Iv  rf  r^  x<Wm  'vMu^ 

IiMMm  Aiytf—  iji  o&et  r^  ZMmf  mhf  wapcudproff^ou,  *c.  BatU,  in  Fnlm 
dv»  'Awytywwii  T^y  o&or  fSorft.  Nax.  Orat.  1<— ^ui  framento  arenam  immii- 
Ma,  qoMi  lie  eomipto  agi  potctt.  1.  26.  ad  Leg.  AquU.  P.  Sccc  20. — Anrum 
i,  .aomm  leddet  nolomihi  pro  aliis  alia  tubjiciai;  nolo  pioauroaut 
phunbom,  aut  fraodalencer  «raroenca  lupponas ;  nolo  auri  tpeciem, 
■d  wirnrrr'  plane,  f^ctnt.  JLtnii.^Lege  Coroelia  catetur,  uc  qui  in  aurvm 
fidi  qoid  addiderit,  qni  argentcot  nununot  adultcrinoi  flaTerit,  fiaki  crimine 
'•  1. 9.  P.  Leg.  Cornel,  dc  ftlnt. — Qni  tabulam  Icgii  icfiierit,  vel  quid 
lOUMBferit,  lege  JuUa  pecu1at6s  tenetnr,  1.  8.  P.  id  leg.  JoL  pecnlat. 
rem  prindpalem  tequitur : — Yid.  Locati  condacti.  A.  19.  Sect. 
1  la  Idane  noo  debet  eutrui  »dificinm,  lib.  9.  P.  il  icnritui  Yindicetur. 
tlltqialiYcUicgiaanttitulumandeatalienit  rebut  iropooese,  Cod.  L  2.  Tie  16. 
— 4MI  wtm  iWpowtim  in  otot  snot,  ianio  daoiiDo^  oonvcrterit,  ford  reua  att  | 
l4g»  %•  Codi  Dtpoflt*  vd  ooatn. 


416  SEVEN   SEIIMOVS   ON    THE  |;Selin.  VIL 

tations  (confuted  by  our  Saviour**;)  or  by  wich  supeModucc- 
ments  of  human  traditions  as  argue  any  defect,  as  they  alto 
did  use  \  Human  arts  and  learning  are  of  excellent  use,  aa 
instruments  in  the  managing  and  searching,  and  as  means 
and  witnesses  in  the  explication  of  Holy  Writ,  when  pionsly 
and  prudently  directed  unto  those  uses.  But  to  stamp  any 
thing  of  but  a  human  original  with  a  divine  character,  and 
obtrude  it  upon  the  consciences  of  men  (as  papists  do  their 
unwritten  traditions),  to  bind  unto  obedience ;  to  take  any 
dead  child  of  ours  (as  the  harlot  did  ^),  and  lay  it  in  the  bo- 
som of  the  Scripture,  and  father  it  upon  God ;  to  build  any 
structure  of  ours  in  the  road  to  heaven,  and  stop  up  the 
way; — is  one  of  the  highest  and  most  dangerous  presump- 
tions that  the  pride  of  man  can  aspire  unto.  To  erect  a 
throne  in  the  consciences  of  his  fellow-creatures,  and  to 
counterfeit  the  great  seal  of  heaven  for  the  countenancing 
of  his  own  forgeries, — is  a  sin,  most  severely  provided 
against  by  God,  with  special  prohibitions  and  threatenings*. 
This  therefore  must  be  the  great  care  of  the  ministers  of  the 
gospel,  to  show  their  fidelity  in  delivering  only  the  counsel 
of  God  unto  his  people*;  to  be  as  the  two  golden  pipes, 
which  received  oil  from  the  olive-branches,  and  tiien 
emptied  it  into  the  gold  ** ;  first,  to  receive  from  the  Lordy 
and  then  to  deliver  to  the  people  *^.— Secondly,  The  people 
are  hereby  taught,  first,  to  examine  the  doctrines  of  men  by 
the  rule  and  standard  of  the  Word  ;  and  to  measure  tbem 
there,  that  so  they  may  not  be  seduced  by  the  craftiness  of 
deceivers,  and  may  be  the  more  confirmed  and  comforted  by 
the  doctrine  of  sincere  teachers :  for  though  the  judgemeal 
of  interpretation  belong  principally  to  the  ministers  of  tbe 
Word,  yet  God  hath  given  unto  all  believers  a  judgement  of 
discretion,  to  try  the  spirits  and  to  search  the  Scriptumy 
whether  the  things  which  they  hear,  be  so  or  no  ^:  for  no  man 
is  to  pin  his  own  soul  and  salvation,  by  a  blind  obedience^ 
upon  the  words  of  a  man,  who  may  mislead  him ;  nay,  not 
upon  the  words  of  an  angel,  if  it  were  possible  for  an  angel 
to  deceive ' ;  but  only  and  immediately  upon  the  Scripture  ; 
—except  when  the  blind  lead  the  blind,  the  leader  only 

B  Match.  T.  21, 27,  38,  43.  «  Matth.  zy.  2,  9.  J  \  Kiosi  iii.  SS. 

*  Deut  zii.  32.  z? iii.  20.  Jer.  xxvi.  2.  ProT.  zzz.  6.  •  Acts  sz.  27.  ^  Zmdk. 
W.  15.  «  Exek.  ii.  7.  Iiai.  zzi.  10.  Ezck.  iii.  4.  1  Cor.  zi.  23.  1 1^.  W.  11. 
<i  1  John  lY.  1.  Acu  zvii.  11.1  Thet.  v.  21.        •  Gal.  i.  8.  1  Kingi  zUi.  18,  21. 


Vera.  9.]        FOURTEENTH  CIIAPJKK  OK  UOSLA.  417 

should  fall  into  the  ditch,  and  the  other  go  to  heaven  for 
his  blind  obedience  in  following  his  guides  towards  hell; 
whereas  our  Saviour  tells  us,  that  both  shall  fall,  though  but 
one  be  the  leader  ^  Secondly,  Having  proved  all  things,  to 
hold  fast  that  which  is  good  ;  with  all  readiness  to  receive 
the  righteous  ways  of  God,  and  submit  unto  them,  how 
mean  soever  theJ  instruments  be  in  our  eyes,  how  contrary 
soever  his  message  be  to  our  wills  and  lusts.  When  God 
doth  manifest  his  Spirit  and  Word  in  the  mouths  of  his 
ministers,  we  are  not  to  consider  the  vessel,  but  the  trea- 
sure,— and  to  receive  it  as  from  Christ,  who,  to  the  end  of 
die  world,  in  the  dispensation  of  his  ordinances,  si)eaketh 
from  heaven  unto  the  church  *". 

Sect.  15.  Fourthly,  In  that  it  is  said,  that  'the  just  will 
walk  in  them,'  we  may  observe  two  things.  1.  That  obe- 
dience, and  walking  in  the  right  ways  of  the  Lord,  is  the 
end  of  the  ministry;  that  the  saints  might  be  perfected; 
that  the  body  of  Christ  might  be  edified ;  that  men  might 
grow  up  into  Christ  in  all  things  * ;  that  their  eyes  might 
be  opened,  and  they  turned  from  darkness  to  light,  and 
from  the  power  of  Satan  unto  God ".  The  prophet  con- 
cludeth,  that  he  hath  laboured  in  vain,  if  Israel  be  not  ga- 
thered". Without  this,  the  law  is  vain;  the  pen  of  the 
scribe  in  vain  ^  Better  not  know  the  way  of  righteousness, 
than,  having  known  it,  to  turn  from  the  holy  commandment 
which  was  delivered  unto  us  ^  W^e  should  esteem  it  a  great 
misery  to  be  without  preachinj^  without  ordinances ;  and  so 
indeed  it  is :  of  all  famine,  that  of  the  Word  of  the  Lord  is 
the  most  dreadful :  better  be  with  God's  presence  in  a 
wilderness,  than  in  Canaan  without  him  ^ :  better  bread  of 
affliction  and  water  of  affliction,  than  a  famine  of  hearing 
the  Word  ;  to  have  our  teachers  removed  ^  This  is  mischief 
upon  mischief,  when  the  law  perisheth  from  the  priest,  and 
there  is  no  vision  *.  And  yet  it  is  much  better  to  be,  in  this 
I,  without  a  teaching  priest  and  without  the  law,  than 


'  MBtth.  XT.  14.  zzUi.  15.  ^  Vid.  Daoenant,  de  indice  et  norma  fidd, 

clKp.8S,  31.  i  Itid.  PelutAih,^.  Ep.  165.  J  Folio-Editioo,  p.  602. 

Ik  1  Thcs.  ii.  13.    2  Cor.  v.  20.  Heb.  xii.  25.    Match,  xzviii.  20.  >  Epliet. 

iv.U,15.  n  ActtxzTi.  16.  zvii.U.         »  isai.  ilijt.  4,  5.        oJer.viii.S. 

f  %  VtL  u.  12.  4  Ezod.  zzziii.  15.  '  Amos  viii.  11.  Isai.  zzz.  20. 

»  Eiek.  vii.  26. 

VOL.   III.  3    R 


418  SEVEN    SERMONS    ON    THE  [Scrm.  VII. 

to  enjoy  them,  and  not  to  walk  answerably  unto  them  *. 
Where  the  Word  is  not  a  savour  of  life^  it  is  a  savour  of 
deatli  unto  death,  exceedingly  multiplying  the  damnation  of 
those  that  do  despise  it ".  First.  It  doth  ripen  those  sins 
that  it  finds,  making  them  much  more  sinful  than  in  other 
men,  because  committed  against  greater  light,  and  more 
mercy.  One  and  the  same  sin  in  a  heathen  is  not  so 
heinous  and  hateful  as  in  a  Christian.  Those  trees  on 
which  the  sun  constantly  shines,  have  their  fruit  grow  riper 
and  greater,  than  those  which  grow  in  a  shady  and  cold 
place.  The  rain  will  hasten  the  growth  as  well  of  weeds  as 
of  com.  and  make  them  ranker  than  in  a  drv  and  barren 
ground "".  Secondly,  It  doth  superadd  many  more  and 
greater:  for  the  greatest  sins  of  all  are  those,  which  are 
committed  against  light  and  grace ;  sins  against  the  law  and 
prophets,  greater  than  those  that  are  committed  against  the 
glimmerings  of  nature^;  and  sins  against  Christ  and  the 
gospel,  greater  than  those  against  the  law':  such  are.  un- 
belief, impenitency.  apostasy,  despising  of  salvation,  pre* 
ferring  death  and  sin  before  Christ  and  mercy,  judging  our- 
selves unworthy  of  eternal  life,  &c.  Thirdly,  It  doth,  by 
these  means,  both  hasten  and  multiply  judgements.  Tlie 
sins  of  the  church  are  much  sooner  ripe  for  the  sickle,  than 
the  sins  of  Amorites ;  they  are  near  unto  cursing  *.  Sum- 
mer fruits  sooner  shaken  off  than  others  ^  Christ  cornea 
quickly  to  remove  his  candlestick  from  the  abusers  of  its 
The  Word  is  a  rich  mercy  in  itself,  but  nothing  makes  it  ef- 
fectually, and,  in  the  event,  a  mercy  unto  us.  but  oar 
walking  in  it. 
Sect.  16. — 2.  We  learn  from  hence,  That  we  never  make 


t  Nihil  est  aliud  scientia  nostra  quam  culpa,  qui  ad  hoc  tantummodo  legem  no- 
▼imus,  ut  majore  offensione  peccemus  :  Salvian,  lib.  4.-— Criminosior  culpa  dW 
statiis  honestior.  Qui  Christiani  dicimur,  si  simile  aliquid  barbaiomm  impwitik 
tibus  facimus,  gravius  enamus :  atrodus  enim  sue  sancti  nominis  prnfiMJoai 
peccamus:  ubi  sublimior  est  prerogativa,  mijor  est  culpa;  Salman,  lib-  4. 
Possunt  nostra  ct  Barbarorum  Yitia  esseparia  :  sed  in  his  umen  vitiis  nrrrwr  CM 
peccata  nostra  esse  gratiora.  Nunquid  dici  de  Hunnis  potest,  '  Ecoe  qoalci 
sunt  qui  Christian!  esse  dicuntur  ?'  nunquid  de  Saxonibus  et  Fimndt,  *  Booe  qaid 
faciunt  qui  se  asscrunt  Christi  esse  cultores  ?*  Nunquid  propter  Maurorum  cfiteoe 
mores  Lex  Sacro-sancta  culpatur  ?— Evangelialcgunt,  et  Impudid  sunt ;  Apoi* 
tolos  audiunt,  ct  inebriantur ;  Christum  seqauntur,  et  rapiunt,  &C.  Ibid. 
u  2  Cor.  ii.  15.  Matth.  xi.  22,  24.  >  John  ix.  41.  xt.  22,  24.  7 

ii.  3,  5,  6,  7.  «  Heb.  ii.  2.  x.  28,  29.  •  Hcb.  ? i.  8.  * 

viii.  1.  Jcr.  i.  11,12.  '  Rev.ii.  5. 


Vera.  9.1        FOURTEENTH  CHAPTKR  OF  HOSEA.  410 

the  Seripturet  our  rule  to  live  and  walk  according  unto 
them,  till  we  be  first  justified,  and  made  righteous  :  our 
obedience  to  the  rule  of  the  law  written  in  the  Scriptures, 
proceedeth  firom  those  suitable  impressions  of  holiness 
wronght  in  the  soul  by  the  Spirit  of  regeneration,  which  is 
called  **  the  writing  of  the  law  in  our  hearts  '^ ;"  or  the  cast- 
ing of  the  soul  into  the  mould  of  the  Word,  as  the  phrase  of 
the  apostle  seemeth  to  import,  Rom.  vi.  7  :  We  are  never  fit 
to  receive  God's  truth  in  the  love  and  obedience  of  it,  till 
we  repent  and  be  renewed  : — If  God  (saith  the  apostle)  will 
**  give  repentance  for  the  acknowledgement  of  the  truth  *.** 
"  The  wise  in  heart,"  that  is,  those  that  are  truly  godly,  (for 
none  but  such  are  the  Scriptures^  wise  men)  these  ''  will  re- 
ceire  commandments,  but  a  prating  fool  will  fall ';"  where* 
by  "prating^  I  understand  cavillinj^r,  contradiction,  taking 
exceptions,  making  -objections  against  the  commandment, 
and  to  fidling  and  stumbling  at  it ; — according  to  that  of  the 
tpoatle^;  '*  Let  every  man  be  swift  to  hear;^  that  is,  ready 
to  lemm  the  will  of  God,  and  to  receive  the  commandment : 
but  "  slow  to  speak,  slow  to  wrath  ;"  that  is,  careful  that  he 
suffer  no  pride  and  passion  to  rise  up  and  speak  against  the 
things  which  are  taught ; — according  as  Job  says, ''  Teach 
me,  and  I  will  hold  my  peace  ^'*  For  the  only  reason  why 
■en  firet,  and  swell,  and  speak  against  the  truth  of  God,  is 
diis, — ^because  they  will  not  work  righteousness.  ''The 
wimth  of  man  worketh  not  the  righteousneMS  of  God :" 
therefore  men  are  contentious,  because  they  'Move  not  to 
obey  the  truth  J."  Disobedience  is  the  mother  of  gain- 
saying ^.  When  we  once  resolve  to  lay  apart  all  filthinessy 
then  we  will  receive  the  Word  with  meekness,  and  not  be^ 
lore.  None  hear  God^s  words,  but  they  who  are  of  God '. 
None  hear  the  voice  of  Christ,  but  the  sheep  of  Christ ". 
Christ  preached  is  the  power  of  God,  and  the  wisdom  of 
God ;  but  it  is  only  to  them  that  are  called,  to  others  a 
sCnmbling-block  and  foolishness  ".  ''  We  speak  wisdom/' 
saith  the  apostle,  but  it  is  "  amongst  them  that  are  per- 
fect "^.^    He  that  is  subject  unto  one  prince,  doth  not  greatly 

*  let.  xxxu  33.  2  Cor.  iii.  3.                   •  2  Tim.  li.  5.  '  Pio? .  «.  8. 

c  Folio-Edilion,  p.  003.                   *>  James  i.  19,  20,  21.  i  Job.  vi.  24. 

J  Rom.  ii.  8.             ^  Rom.  x.  21.              <  John  viii.  47.  m  Joho  x.  4,  &. 
■  1  Cor.  i.  24.             o  1  Cor.  ii.  fi. 

2  V.  2 


420  SEVEN    SERMONS    ON    THE  [ScriD.  VIL 

care  to  study  the  laws  of  another ;  or  if  he  do,  it  is  in  order 
to  curiosity^  and  not  unto  duty.  So  long  as  men  resolve  of 
Christ,  *'  We  will  not  have  this  man  to  reign  over  us,*  to 
long  either  they  study  not  his  Word  at  all ;  or  it  is  in  order 
to  some  carnal  and  corrupt  ends,  and  not  either  to  obedience 
or  salvation. 

Hereby  we  may  try  our  spiritual  estate,  whether  we  be 
just  men  or  no  ;  if  we  make  God's  Word  our  way,  our  rule, 
our  delight,  laying  it  up  in  our  hearts,  and  labouring  to  be 
rich  in  it,  that  we  may  walk  with  more  exactness.  It  was  an 
ill  sign  of  love  to  Christ,  the  master  of  the  feast,  when  men 
chose  rather  to  tend  their  cattle  and  grounds,  than  to  wait 
on  himP : — an  ill  sign  of  valuing  his  doctrine,  when  the  loss 
of  their  swine  made  the  Gadarenes  weary  of  his  company^. 
There  was  much  work  to  do  in  the  house,  when  Mary  neg^ 
lected  it  all,  and  sat  at  his  feet  to  hear  his  doctrine,  and  yet 
was  commended  by  him  for  it :  he  was  better  pleased  to  see 
her  hunger  after  the  feast  that  he  brought,  than  solicitous  to 
provide  a  feast  for  him ;  more  delighted,  in  her  love  to  his 
doctrine,  than  her  sister's  care  for  his  entertainment'.  This 
is  one  of  the  surest  characters  of  a  godly  man,  that  he  makes 
the  Word,  in  all  things,  his  rule  and  counsellor,  labouring 
continually  to  get  more  acquaintance  with  God  and  his  holy 
will  thereby  *.  It  is  his  way  :  and  every  man  endeavours  to 
be  skilful  in  the  way  which  he  is  to  travel. — It  is  his  tool 
and  instrument :  every  workman  must  have  that  in  a  readi* 
ness,  to  measure  and  carry  on  all  the  parts  of  his  woric.— 'It 
is  his  wisdom :  every  one  would  be  esteemed  a  wise  man  in 
that,  which  is  his  proper  function  and  profession ^ — It  is  the 
mystery  and  trade  unto  which  he  is  bound  :  and  every  mm 
would  have  the  reputation  of  skill  in  his  own  trade. — It  is 
his  charter,  the  grant  of  all  the  privileges  and  immunities 
which  belong  unto  him :  and  every  citizen  would  willingly 
know  the  privileges  which  he  hath  a  right  in. — It  is  thel 
testament  and  will  of  Christ,  wherein  are  given  unto  vs 

P  Luke  xiv.  18.  «  Luke  viii.  37.  r  Lukex.  41,42.  •  Aov. 

z.  14.  Col.  ill.  16.  John  xv.  7.  ^Turpe  est  patricio,  et  nobili,  ct  cuBit 

oranti,  ju^  in  quo  versaretur,  is;nonire.  Pompon.  P.  de  origine  Juris,  leg*  8S4. 
Sect.— Itaque  in  medicum,  imperite  secantem,  competit  actio.  1.  7.  P.  ad  tag* 
Aquil.  Sect.  8.  quia  imperitia  culpa  adoumeratur  Instit.  lib.  4.  de  Leg.  Aqott. 
Sect.  7.  et  1. 132.  de  Regults  Juris. 


Ven.  9.]        FOURTKENTII   CHAPTER  OF  HOSLA.  421 

exceeding  great  and  precious  promises:  and  ^hat  heir  or 
child  would  be  i<^norant  of  the  last  will  of  his  father  ? — 
Lastly,  It  is  the  law  of  Christ's  kingdom :  and  it  concerns 
every  subject  to  know  the  duties,  the  rewards  <",  the  punish- 
ments that  belong  unto  him  in  that  relation. 

Sect.  17.  Fifthly,  In  that  he  saith  that  the  **  trans- 
gressors shall  fall  therein/'  we  learn,  That  the  holy  and 
r^bt  ways  of  the  Lord,  in  the  ministry  of  his  Word,  set 
forth  unto  us,  are,  unto  wicked  men,  turned  into  matter  of 
&lling;  and  that  two  manner  of  ways; — 1.  By  way  uf 
'Scandal;'  they  are  offended  at  it.  2.  By  way  of  '  Ruin  ;' 
they  are  destroyed  by  it. 

1.  By  way  of '  Scandal ;'  they  are  offended  at  it.  So  it 
is  prophesied  of  Christ,  that  as  he  should  be  for  a  sanctuary 
•nto  his  people, — so  to  others,  who  would  not  trust  in  him, 
bat  betake  themselves  to  their  own  counsels,  he  should  be 
for  a  '  stone  of  stumbling,'  and  for  a  '  rock  of  oflence  ;'  for 
'agin,  and  for  a  snare';'  'for  the  fall  and  rising  again  of 
many  in  Israel,  and  for  a  sign  to  be  spoken  against  ^.'  So 
he  saith  of  himself, — "  For  judgement,  am  I  come  into  this 
world  ',  that  they  which  see  not,  might  see  ;  and  that  tliey 
which  see,  might  be  made  blind \"  And  this  offence^ 
which  wicked  men  take  at  Christ,  is  from  the  purity  and 
Miness  of  his  Word,  which  they  cannot  submit  unto.  '  A 
itone  of  stumbling'  he  is,  and  *a  rock  of  offence,''  to  them 
which  stumble  at  the  Word,  'being  disobedient V  Thus 
Christ  preached  was  '  a  sanctuary '  to  Sergius  Paulus  the 
deputy,  and  a  *  stumbling-block '  to  Elymas  the  sorcerer ;  a 
'  sanctuary  '  to  Dionysius  and  Damaris,  and  a  ^  stunibliug- 
Uock'  to  the  wits  and  philosophers  of  Athens;  a  'sanctu- 
ary* to  the  Gentiles  that  begged  the  preaching  of  the  gospel, 
and  a  *  stumbling-block '  to  the  Jews  that  contradicted  and 
blasphemed  ^  :  the  former  primarily  and  *  per  se/  for  sulva- 
tioo  was  the  purpose  of  his  coming  ;  tluTc  was  sin  enough 
to  condemn  the  world  before  :  "  I  cuuie  not,"  saith  he,  "  to 
j«dge  the  world,  but  to  save  the  world '."     The  other  occa- 

■  Juris  ignorantia  cuiquc  iiocct.  I.  9.  P.  de  juii*  ei  facti  ignor.— //ru/.  Rihic. 
fib.  3.  CAp.  7^— Greg,  Thdos.  kynug.  Jur.  I.  aO.  c.   10.  »  hai,   viii.  II. 

1  Lokc  u.  34, 35.  «  Folio-Edition,  p.  604.  •  John  ix.  39.  *»  Bona 

m  ncmiocin  scandalizant,  nwi  malam  mcntcmt  Tert.  dc  vcland.  virg.  c.  3. 
•  1  Pet.  ii.  8.  2  Cor.  ii.  14, 15.  <»  Acu  xiii.  42,  45.  •  John  xii.  47. 


422  SEVEN   SEHMONS  ON   THE  [Serm.  Vll. 

sionally  ^,  not  by  any  intrinsecal  evil  quality  in  the  Word, 
which  is  '  holy,  just,  good/  and  dealeth  with  all  meekness 
and  beseechings,  even  towards  obstinate  sinners';  but  by 
reason  of  the  pride  and  stubbornness  of  these  men  who  dash 
against  it: — as  that  wholesome  meat  which  ministereth 
strength  to  a  sound  man,  doth  but  feed  the  disease  of 
another  that  sits  at  the  same  table  with  him ;  the  same  light 
which  is  a  pleasure  to  a  strong  eye,  is  a  pain  to  a  weak  one ; 
the  same  sweet  smells  that  delight  the  brain,  do  afflict  the 
matrix  when  it  is  distempered  ;  and  none  of  this  by  the 
infusion  of  malignant  qualities,  but  only  by  an  occasional 
working  upon  and  exciting  of  those  which  were  there 
before. 

Sfxt.  18.  And  there  are  many  things  in  the  Word  of  God, 
at  which  the  corrupt  hearts  of  wicked  men  are  apt  to  stum- 
ble and  be  offended :  as  First,  The  profoundness  and  depth  of 
it,  as  containing  great  mysteries,  above  the  discovery  or 
search  of  created  reason.  Such  is  the  pride  and  wanton- 
ness of  sinful  wit,  that  it  knows  not  how  to  believe  what  it 
cannot  comprehend ;  and  must  have  all  doctrines  tried  at 
her  bar,  and  measured  by  her  balance.  As  if  a  man  should 
attempt  to  weigh  out  the  earth  in  a  pair  of  scales,  or  to  empty 
the  waters  of  the  sea  with  a  bucket.  As  soon  as  Paul  men- 
tioned the  resurrection,  presently  the  Athenian  wits  mocked 
his  doctrine^;  and  it  was  a  great  stumbling-block  to  Nico- 
demus  to  hear  that  a  man  must  be  born  again  ^.  Sarah  hath 
much  ado  to  believe  'beyond  reason';^  and  Moses  himself 
was  a  little  staggered  by  this  temptation  °^.  A  very  hard 
thing  it  is  for  busy  and  inquisitive  reason  to  rest  in  an 
i  Saioi,  in  the  depth  of  the  wisdom  and  counsel  of  God, 
and  to  adore  the  unsearchableness  of  his  judgements,  though 
even  human  laws  tell  us  ^,  that  reason  of  law  is  not  always 
to  be  enquired  into.    The  first  great  heresies*"  against  the 

f  Vid.  Jren,  in  1.  5.  c.  27.  C  OUx  cd  ypa/^  yty^roffw  uArtSs  ttMm^ 

dXX*  ij  a^v  luirwv  KOKo^pwnirri'  Alhan,  de  Syn.  Arim.  et  Seleuc.  ^  Am 

/All  Xo7ur/i0ir  di^puwivois  iitvB^ytuf  rd  ^clo,  dXXA  wpis  rd  fioiktviam  rijt  SiSaf^ 
KdKlas  rov  vrvviitaros  rHw  \6yav  votcurtfcu  ri^v  Mtciy.  Just,  Expotic.  Fidei. 
i  Acts  zvii.  32.  1^  John  iii.  4.  1  Gen*  xviii.  12.  »  Numb. 

xi.  21,  22.  n  OM  yip  ods  dirBpvwoi  v6iuo\n  riBonaij  rd  ftfA«7or  4mh£t 

ixovci  leal  tnCrrorc  ^alyofiatw.  Plut,  de  sera  numinii  vindicta.— Noa  omnmm 
qas  k  nujoribui  constituta  sunt,  ratio  reddi  potest ;  et  idee  rationU  eomm,  qus 
constitauntar,  inquiri   non  oportet.  P.  lib.  l.T.  4.  Leg.  20,21.  •  Vid. 

Hooker,  1.  5.  3. — Mater  omnium  hsreticorum  superbia. — /lug.  de  Gea.  csotr. 


Ven.9.]        FOURTEENTH  CHAPTER  OF  H08£A.  423 

highest  mysteries  of  Christian  religion,  tlie  Trinity » — the  two 
natures  of  Christ, — the  hypostatics!  union, — the  deity  of  the 
Holy  Spirit, — had  their  first  rise  amongst  the  Grecians,  who 
were  then  the  roasters  of  wit  and  learning,  and  esteemed  the 
rest  of  the  world  barbarous ;  and  the  old  exception  which 
they  were  wont  to  take  at  the  doctrine  of  Christianity,  was 
the  '  foolishness '  of  it,  as  the  apostle  notes  p. 

Sect.  19.  Secondly,  The  sanctity  and  strictness  of  it  is 
contrary  to  the  carnal  wills  and  affections  of  men :  for  as 
conruption  doth  deify  reason  in  the  way  of  wisdom,  not 
willingly  allowing  any  mysteries  above  the  scrutiny  and 
comprehension  of  it ;  so  doth  it  deify  will  in  a  way  of  liberty 
and  power,  and  doth  not  love  to  have  any  authority  set  over 
that  which  may  pinch  or  restrain  it.  As  Joshua  said  to 
Israel,  '*  Ye  cannot  serve  the  Lord,  for  he  is  a  holy  God*^;'' 
we  may  say  of  the  law, — We  cannot  submit  to  thn  law,  be- 
cause it  is  a  holy  law.  "The  carnal  mind  is  not,"  cannot  be, 
'^subject  to  the  law  of  God  ^"  Heat  and  cold  will  ever  be 
offensive  unto  one  another,  and  such  are  flesh  and  spirit  \ 
Therefore  ordinarily  the  arguments  against  the  ways  of  God, 
have  been  drawn  from  politic  or  carnal  interests.  Jeroboam 
will  not  worship  at  Jerusalem,  for  fear  lest  Israel  revolt  to  the 
bouse  of  David '.  Amos  must  not  prophesy  against  the 
idolatry  of  Israel,  for  '  the  land  is  not  able  to  bear  all  his 
words  '*.^  The  Jews  conclude,  Christ  must  not  be  *  let  alone, 
lest  the  Romans  come  and  take  away  their  place  and  nation  '.' 
Demetrius  and  the  craftsmen  will  by  no  means  have  Diana 
spoken  against,  because,  by  making  shrines  ^  for  her,  *  they 
got  their  wealth  *.'  Corruption  *  will  close  with  religion  a 
great  way,  and  '  hear  gladly,^  and  do  '  many  things'  will- 
ingly, and  part  with  much  to  escape  damnation  :  but  there 
is  a  particular  point  of  rigour  and  strictness  in  every  unrege- 
Derate  man^s  case,  which,  when  it  is  set  on  close  upon  him, 
eauseth  him  to  *  stumble,"*  and  to  be  offended,  and  to  break 
the  treaty.  The  hypocrites,  in  the  prophet,  will  give  "  rams, 


IfaokluKM,  1.  2.  c.  8.  Pi  Cor.  i.  23.  q  Joth.  zziv.  19.  r  Rom. 

fuL  17.  •  Gil.  ▼.  17.  t  1  Kingi  xii.  27.  «  Amos  vii.  10. 

>  Rom.  xi.  48.  y  Folio-Edition,  p.  605.  ■  Acts  six.  24,  25. 

•SetPtrkifu*  Works,  Tom.  1.  p.  356, 362.-^Bai/on'«  Course  of  True  Happiness.^ 
Smmitnon's  Sermon,  1  Kin|^  xxi.  2^.-^Dan.  Dykti'  Deceit  of  the  Heart, 
c.  6,  7,  ^.'^Downham  of  Christian  Warfare,  part  4,1.  1.  c.  13.  sect.  3.  et  1.  2, 1 1 . 


424  S£V£N    SERMONS    ON    THE         [Serm.  VII. 

and  rivers  of  oil,  and  the  first-born  of  their  body,  for  the  sin 
of  their  soul :"  but  •'  to  do  justly,  to  love  mercy,  to  walk 
humbly  with  God  ;  to  do  away  the  treasures  of  wickedness, 
the  scant  measure,  the  bag  of  deceitful  weights,  violence, 
lies,  circumvention,  the  statutes  of  Omri,  or  the  counsels  of 
the  house  of  Ahabf' — *durus  sermo,'  this  is  intolerable;  they 
will  rather  venture  smiting  and  desolation,  than  be  held  to 
so  severe  terms  **.  The  young  man  will  come  to  Christ,  yea, 
run  to  him,  and  kneel,  and  desire  instruction  touching  the 
way  to  eternal  life,  and  walk  with  much  care  in  observation 
of  the  commandments:  but  if  he  must  ^  part  with.all,^  and, 
instead  of  great  possessions,  '  take  up  a  cross  and  follow 
Christ,' and  fare  as  he  fared  ; — '  durus  sermo,^  this  is  indeed  a 
hard  saying: — he  that  came  '  running,'  went  away  *  grieving' 
and  displeased  ^ ;  and  upon  this  one  point  doth  he  and 
Christ  part^.  Herod  will  hear  John  gladly,  and  do  many 
things,  and  observe  and  reverence  him  as  a  just  and  holy 
man;  but,  in  the  case  of  Herodias,  he  must  be  excused; 
upon  this  issue,  doth  he  and  salvation  shake  hands*.  This 
is  the  difference  between  hypocritical  and  sincere  conver- 
sion; that  goes  far,  and  parts  with  much,  and  proceeds  to 
almost:  but  when  it  comes  to  the  very  turning  point,  and 
ultimate  act  of  regeneration,  he  then  plays  the  part  of  an 
''  unwise  son,  and  stays  in  the  place  of  the  breaking  forth  of 
children  ^,^ — as  a  foolish  merchant,  who,  in  a  rich  bargain  of 
a  thousand  pounds,  breaks  upon  a  difference  of  twenty  shil* 
lings  : — but  the  other  is  contented  to  part  with  all,  to  suffer 
the  loss  of  all,  to  carry  on  the  treaty  to  a  full  and  final  con- 
clusion, to  have  all  the  armour  of  the  strong  man  taken  from 
him,  that  Christ  may  divide  the  spoils  k;  to  do  the  hardest 
duties  if  they  be  commanded  ^ 

Sect.  20.  Thirdly,  The  searching,  convincing,  and  pene- 
trating quality  which  is  in  the  Word,  is  a  great  matter  of 
offence  unto  wicked  men,  when  it  *  cuts  them  to  the  heart/ 
as  Stephen's  sermon  did  his  hearers*.  Light  is  of  a  disco- 
vering and  manifesting  property  ^ ;  and  for  that  reason  is 


b  Mic.  vi.  6,  16.  c  Vid,  Basil,  UomW,  in  Ditesccntes, — stmtim  ab  initio, 

(i  Mmrk  x.  17,  22.  •  Mark  vi.  20,  27.  >  Hos.  xiii.  13.  f  Luke 

xi.  22.  I^alm  cxix.  128.  b  Fides  fjmem  non  timet.  Hier. — Perquam  duram, 
sed  ita  lex  scripta  est.  Ulpian.  P.  Qui  et  k  quibus  manumiasi  libeh  non  fiunt. 
12.  iect.2.  Gen.xxii.  3.  I  Acts  rii.  54.  Ik  Ephes.  v.  13. 


Vert.  9.]        FOUETEENTIl  CHAPTER  OF  HOSEA.  425 

''  bated  by  every  one  that  doth  evil  ^"  For  though  the  plea- 
sure of  sin  unto  a  wicked  man  be  sweet,  yet  there  is  bitter- 
ness in  the  root  and  bottom  of  it ;  he  i/sho  loves  to  enjoy  the 
(deasure,  cannot  endure  to  hear  of  the  guilt. 

Now  the  work  of  the  Word  is  to  take  men  in  their  own 
heart  °^ ;  to  make  manifest  to  a  man  the  secrets  of  his  own 
heart  °;  to  pierce,  like  arrows,  the  heart  of  God's  enemies'"; 
to  divide  asunder  the  soul  and  spirits,  the  joints  and  mar- 
row, and  to  be  a  discerner  of  the  thoughts  and  intents  of  the 
hearts  This  act  of  discovery  cannot  but  exceedingly  gall 
the  spirits  of  wicked  men :  it  is  like  the  voice  of  God  unto 
Adam  in  Paradise,  /'  Adam,  where  art  thou  1"  or  like  the 
voice  of  Ahijah  to  the  wife  of  Jeroboam  *<,  '*  I  am  sent  unto 
thee  with  heavy  tidings.'' 

Fourthly,  The  plainness  and  simplicity  of  the  gospel,  is 
likewise  matter  of  offence  to  these  men ' ;  and  that  partly 
upon  the  preceding  reason ;  for  the  more  plain  the  Word  is, 
the  more  immediate  access  it  hath  unto  the  conscience,  and 
operation  upon  it.  So  much  as  is  merely  human  elegancy, 
fineness  of  wit,  and  delicacy  of  expression,  doth  oftentimes 
stop  at  fancy,  and  take  that  up,  as  the  body  of  Asahel 
caused  the  passers-by  to  stand  still  and  gaze*.  And  wicked 
men  can  be  contented  to  admit  the  Word  any  whither,  so 
they  can  keep  it  out  of  their  conscience,  which  is  the  only 
proper  subject  of  it'.  When  1  hear  men  magnify  quaint  and 
polite  discourses  in  the  ministry  of  the  Word,  and  speak 
against  sermons  that  are  plain  and  wholesome ;  I  look  upon 
it,  not  so  much  as  an  act  of  pride,  (though  the  wisdom  of 
the  flesh  is  very  apt  to  scorn  the  simplicity  of  the  gospel,) 
bat  indeed  is  an  act  of  fear  and  cowardice ;  because  where 
all  other  external  trimmings  and  dresses  are  wanting  to 
tickle  the  fancy,  there  the  Word  hath  the  more  downright 
and  sad  operation  upon  the  conscience,  and  must  conse- 
quently the  more  startle  and  terrify. 

Sect.  21.  Fidhly,  The  great  difficulty,  and  indeed  impossi- 
bility of  obeying  it  in  the  strictness  and  rigour  of  it,  is  another 
ground  of  scandal,  that  God  in  his  Word  should  command  men 


>  John  Ut.  20.  n  Ezck.  xi?.  5.  b  i  Cor.  xiv.  25.  o  p^ain, 

ilv.S.  p  Heb.iv.  12.  Isai.zliz.  2.  q  1  Kings  xiv.  6.  r  2  Cur. 

X.  10.  •  2  Sam.  ii.  23.  <  2  Cor.  iv.  2. 


426  S£V£N    SERMONS   OV   THE        [Serin.  VII. 

to  do  that  which  indeed  cannot  be  done.  This  was  matter  of" 
astonishment  to  the  disciples  themselves,  when  onr  Saviom* 
told  them,  that  it  was  '^  easier  for  a  camel  to  go  through 
the  eye  of  a  needle,   than  for  a  rich  man  to  enter  into 
the  kingdom  of  God ''."     This  was  the  cavil  of  the  dis- 
putant in  the  apostle,    against  the  counsels  of  God,  ^*  Why 
doth  he    yet    find  fault?"   if   he  harden  whom  he  will, 
why  doth  he  complain  of  our  hardness,  which  it  is  impossible 
for  us  to  prevent,  because  none  can  resist  his  will  ^  ?     Now 
to  this  scandal  we  answer.  First,  That  the  law  of  Grod  was 
not  originally ',  nor  is  it  intrinseccdly,  or  in  the  nature  of  the 
thing  impossible,  but  accidentally,  and  by  reason  of  natural 
corruption  which  is  enmity  against  it.     A  burden  may  be 
very  portable  in  itself,  which  he  who  is  a  cripple,  is  not  able 
to  bear :  the  defect  is  not  in  the  law,  but  in  us  *. — Secondly, 
That  of  this  impossibility  ^  there  may  be  made  a  most  ex- 
cellent use ; — that,  being  convinced  of  impotency  in  our- 
selves, we  may  have  recourse  to  the  perfect  obedience  and 
righteousness  of  Christ,  to  pardon  all  our  violations  upon 
it  *=. — Thirdly,  Being  regenerated  and  endued  with  the  Spirit 
of  Christ,  the  law  becomes  evangelically  possible  ^  unto  us 
again;  yea,  not  only  possible,  but  sweet  and  easy  * ;  though 
impossible  to  the  purpose  of  justification  and  legal  covenant, 
which  requireth  perfection  of  obedience  under  pain  of  the 
curse ^:  in  which  sense  it  is  a  yoke  which  cannot  be  borne'; 
acommandment  which  cannot  be  endured^; — yet  possible  to 

u  Folio-Edition,  p.  606.  >  Mark  x.  25.  J  Rom.  ix.  1.  «  Cenaoffct  di- 
vinitmtis,  dicentet '  Sic  non  debuit  Deus,  et  tic  magis  debait,'  coosaltioret  tibimct 
videntur  Deo  :  Tert,  in  Marcion.  1.  2.  C.  2.  •  Rom.  riii.  3.  ^  Non  fait  impoc- 
sibile,  quando  praeceptum  est ;  sed  ituhitia  peccantit  impossibile  sibi  fecit.  Gul, 
Paris,  de  vitiis  et  peccat.  cap.  lO.^-Neque  enim  suo  vitio  non  implebfttur  Lex, 
sed  vitio  prudentis  carnis.  jHig,  de  sptr.  et  lit.  cap.  19.  «  Gal.  iii.  21,  94. 

d  Neclatuit  pneceptorem  prsecepti  pondus  hominum  ezcedere  Yires  :  sed  jndicavit 
utile  ex  hoc  ipso  suae  illos  insufficientise  admoneri — Ergo,  mandando  impoMibilia, 
non  prsevaricatores  homines  fecit  sed  humiles,  ut  omne  os  obstniatur  et  tnlxfitat 
fiat  omnis  mundus  Deo,  quia  ex  operibus  legis  non  justificabitur  omnia  caio  co- 
ram illo :  accipientes  quippe  numdatum,  et  tentientcs  defectum,  clamabinans  in 
Codum,  et  miserabitur  nostri  Deus.  Bern,  Ser.  50.  in  Cantic.  Lex  data  at 
gratia  quspreretur,  gratia  data  ut  Lex  impleretur. — Aug,  de  spir.  et  lit.  c.  10.— Onu- 
nia  fiunt  caritati  facilta :  De  nat.  et  grat.  cap.  69.— <le  nat.  Christ,  cap.  9^-de  giat. 
et  lib.  arb.  cap.  15. — Cor  lapideum  non  significat  nisi  durissimam  ^untatem  et 
adyersus  Deum  inflexibilem.  Aug.  de  grat  et  lib.  arb.  cap.  14.  o  Rom. 

Tii.  2.  1  John  v.  2.  Matth.  xi.  30.  f  Gal.  iii.  10.  c  Acta  xr.  13. 

k  Heb.  xii.  20. 


Vtfi.9.]  FOURTEENTH  CHAPTER  OF  H08EA.         427 

the  purpose  of  acceptation  of  our  services  done  in  the  obe- 
dience of  it,  the  spiritual  part  of  them  being  presented  by 
the  intercession,  and  the  caraal  defects  covered  by  the 
righteousness,  of  Christ,  in  whom  the  Father  is  always  well 
pleased. — Fourthly,  If  any  wicked  man  presume  to  harden 
himself  in  the  practice  of  sins,  under  this  pretence,  that  it 
is  impossible  for  him  to  avoid  them,  because  Qod  hardeneth 
'  whom  he  will ;'  though  the  apostolical  increpation  be  an- 
swer sufficient,  '*  Who  art  thou,  that  repliest  against  God?' 
yet  he  may  further  know,  that  he  is  not  only  hardened  judi- 
cially  by  Ae  sentence  of  God,  but  most  willingly  also  by  his 
own  stubborn  love  of  sin,  and  giving  himself  over  unto 
greediness  in  sinning ;  and  thereby  doth  actively  bring  upon 
himself  those  indispositions  unto  duty;  so  that  the  law,  being 
impossible  to  be  performed  by  him,  is  indeed  no  other  than 
he  would  himself  have  it  to  be,  as  bearing  an  active  enmity 
and  antipathy  unto  it. 

Sect.  22.  Sixthly,  The  mercy  and  free  grace  of  God  in 
the  promises,  is  unto  wicked  men  an  occasion  of  stumbling 
while  they  turn  it  into  lasciviousness,  and  continue  in  sin 
that  grace  may  abound  *,  and  venture  to  make  work  for  the 
blood  of  Christy  not  being  led  '  by  the  goodness  of  Gk>d 
unto  repentance,'  but  hardening  themselves  in  impenitency, 
because  God  is  good  ^.  There  is  not  any  thing  at  which 
wicked  men  do  more  ordinarily  stumble,  than  at  mercy,— as 
ginttons  surfeit  most  upon  the  greatest  dainties ; — venturing 
upon  this  ground  to  go  on  in  sin,  because  they  cannot  out- 
sin  mercy ;  and  to  put  off  repentance  from  day  to  day,  be- 
cause they  are  still  under  the  offers  of  mercy ;  making  mercy 
not  a  sanctuary  unto  which  to  fly  from  sin,  but  a  sanctuary 
to  protect  and  countenance  sin  ;  and  so,  by  profane  and  de^ 
perate  presumption,  turning  the  very  mercy  of  God  into  a 
judgement  *  and  savour  of  death  unto  themselves" ;  pretend* 
ing  liberty  firom  sin,  that  they  may  continue  in  it,  and  abusa 
God  by  his  own  gifts. 

Lastly,  The  threatenings  of  God  set  forth  in  his  Word, 
and  executed  in  his  judgements  upon  wicked  men,  are  great 

i  Rom.  Ti.  I.  Jade  verie  iy.  k  Rom.  ii.  4.  >  Fnictum  ex  co  qub 

ODneqai  noo  debet,  quod  rnipusiiat:  Goiqfnd.^fiexno  6t  liber  in  fraudem  fiad  : 
Mareimn,  P.  Qui  et  i  quibut  roanumissi,  1.  II.  ■>  Deut.  zxiz.  19,  30. 

Knnib.  ZV.30. 


428  SEVEN   8EAM0NS   ON    THE  [Serm. VII. 

occasions  of  stumbling  unto  them,  when  they  are  not  thereby, 
with  Manasses,  humbled  under  God^s  mighty  hand, — but, 
with  Pharaoh,  hardened  themore  in  their  stubbornness  against 
him.    There  is  such  desperate  wickedness  in  the  hearts  of 
some  men*^,  that  they  can  even  sit  down  and  rest  in  the  reso- 
lutions of  perishing,  resolving  to  enjoy  the  pleasures  of  sin 
while  they  may : — "  To-morrow  we  shall  die ;''  therefore,  in 
the  mean  time,  "  let  us  eat  and  drink  ^^.'^ — *'  This  evil  is  of 
Uie  Lord;  why  should  we  wait  for  the  Lord  any  longer  p?" — 
There  are  three  men  in  the  Scripture  that  have  a  special 
brand  or  mark  of  ignominy  set  upon  them,  Cain^  Dathan, 
and  Ahaz :  ^^  The  Lord  set  a  mark  upon  Cain  "^  ;'* — *'  This  is 
that  Dathan,"  and  "  This  is  that  Ahaz**:*^  and  if  we  examine 
the  reasons,  we  shall  find  that  the  sin  of  stubbornness  had  a 
special  hand  in  it.     Cain's  offering  was  not  accepted ;  upon 
this  he  grew  wrath  and  sullen,  and  '  stubborn''  against  God^s 
gentle  warning,  and  slew  his  brother.     Dathan  and  his  com- 
panions, sent  for  by  Moses,  return  a  proud  and  '  stubborn' 
answer,  '*  We  will  not  come  up."     Ahaz  greatly  distressed 
by  the  King  of  Syria,  by  the  Edomites,  by  the  Philistines, 
by  the  Assyrian ;  and  in  the  midst  of  all  this  distress, '  stub- 
born' still,  and  trespassing  more  against  the  Lord.    It  is  one 
of  the  saddest  symptoms  in  the  world,  for  a  man  or  a  nation 
not  to  be  humbled  under  the  correcting  hand  of  God  ;  but, 
like  an  anvil,  to  grow  harder  under  blows;— and  a  most  sure 
argument,  that  God  will  not  give  over,  but  go  on  to  mul- 
tiply his  judgements  still :  for  he  will  overcome  when  he 
judgeth,  and  therefore  will  judge  till  he  overcome.     In  mu- 
sical notes,  there  are  but  eight  degrees ;  and  then  the  same 
returns  again :  and  philosophers,  when  they  distinguish  de- 
grees in  qualities,  do  usually  make  the  eighth  degree  to  be 
the  highest :  but  in  the  wrath  of  God  against  tbose^  who 
impeoitently  and  stubbornly  stand  out  against  his  judge- 
ments, we  shall  find  no  fewer  than  eight  and  twenty  degrees 
threatened  by   God  himself,   *'  I  will  punish  seven  times 
more  ;*'  and  yet  "  seven  times  more;"  and  again  "  seven  times 
more ;"  and  once  more  "  seven  times  more  for  your  sins  ••** 

Q  Vide  quae  de  Sardanapalo,  Nino,  Bacchida,  Xanthia,aiiit,  congetsit  AlkitumUf 
lib.  8.  c.  3.  ct  lib.  12.  c.  7.— Contamacia  camulat  poenam,  I.  4.  P.  de  psri. 
o  I  Cor.  V.  32  P  2  Kings  vi.  33.  q  Gen.  iv.  15.  '  Folio-Editkm, 

l>.  607.  Numb.  xxvi.  9.  2  Chron.  xxii.  22.  »  Levit.  xxvi.  18,  21,  34, 28. 


V«w.  9.]        FOURTEENTH  CHAPTER  OF  HOSEA.  429 

'Tbns  wicked  men  do  not  only  stumble  at  the  Word  by  way 
of  scandal,  but  also— 

Sect.  1K3. — 2.  By  way  of  ruin,  because  they  are  sure,  in 
(lie  conclusion,  to  be  destroyed  by  it :  for  the  rock  stands 
ifttill  ;    the  ship  only   is   broken,   that  dasheth    against   it. 
God's  Word  is,  and  will  be,  too  hard  for  the  pride  of  men ; 
%he  uiore  they  resist  it,  the  mightier  will  it  appear  in  their 
oondemnation.     The  weak  com  which  yields  to  the  wind,  is 
not   harmed  by  it ;  but  the  proud  oak  which  resists  it,  is 
many  times  broken  in  pieces*.     The  soul  which  submits  to 
the  Word,  is  saved  by  it ;  the  soul  which  rebels  against  it,  is 
aare  to  perish.     Therefore  since  the  Word  comes  not  to  any 
man  in  vain,  but  returns  glory  to  Ood,  either  in  his  conver- 
sion, or  in  his  hardening;  it  greatly  concerneth  every  man 
to  come  unto  it,  with  meek,  penitent,  docile,  tractable,  be- 
lieving, obedient  resolutions ; — and  to  consider  how   vain 
and  desperate  a  thing  it  is  for  a  potsherd  to  strive  with  a 
rod  of  iron ;  for  the  pride  and  wrath  of  man  to  give  a  chal- 
lenge to  the  justice  and  power  of  God  ;  for  briars  and  thorns 
to   set  themselves  in  battle  against  fire.     As  our  God  is  a 
consuming  fire  himself,  so  his  law  "is  a  fiery  law","  and  his 
Word  in  the  mouth  of  his  ministers  '  a  fire '.'    If  we  be  gold, 
it  will  purge  us ;  if  thorns,  it  will  devour  and  feed  upon  us. 
*'  This  is  the  condemnation,^  saith  our  Saviour,  "  that  light 
is  come  into  the  world,  and  men  love  darkness  rather  than 
light  ^.^     There  was  damnation  in  the  world  before,  while  it 
lay  in  darkness,  and  in  mischief,  and  knew  not  whither  it 
urent ;  but  not  so  heavy  damnation  as  that,  which  groweth 
out   of  light.      When   physic,   which   should    remove    the 
disease,  doth  co-operate  with  i(,  then  death  comes  with  the 
more  pain  and  the  more  speed.     The  stronger  the  conviction 
of  sin  is,  the  deeper  will  be  the  wrath  against  it,  if  it  be  not, 
by  repentance,  avoided.     No  surfeit  more  dangerous  than 
that  of  bread  ;  no  judgement  more  terrible  than  that,  which 
grows   out   of  mercy,  known   and  despised.      ^'  The  word 
which  I  have  spoken,"  saith  Christ,  "  the  same  shall  judge 
you  at  the  last  day  *.'*    Every  principle  of  truth  which  is, 

'*nv    Aftaxot   i}    ivtfufilt    itfTiy,    ihr^    roCrtnf  ^low     HHiKftrcu    ra    tticmfrm 

TM  hetarofUpw,   Plut,  Syropot.  lib.  4.  qu.  2.  Xylardr.  vol.   2.  p.  666.  B. 

•  Dcm.  xxxiii.  2.            «  Jcr.  t.  14,  23,  29.  y  John  iii.  VJ.            «  John 
xii.  48. 


L0M>ON  : 
rniNTKf)  BY  b.  AM)  R.  BKNTLKY.  PORSET-bTKKKT. 


CONTENTS 

OP 

THE   FOURTH  VOLUME. 


Meditations  on   the   fall   and 

RISING  of  ST.  PETER  .  .       i 


-Annotations  on   the    book    of 
ecclesiastes   .        .        .        .33 


S  IRMONS  ON  MISCELLANEOUS  SUBJECTS. 


SERMON  1.  (pag9  261 .) 

Thb  SHifitDt  Of  THB  Eabth.    Pulm  xivti.  9 :  "  Tk€  MeU$  0/ 
Eorih  k^eng  luto  God:  he  u  grtmi^p  tsaltedm 

^^^kiddi  imply  princes  and  rulers,  S69. 

bdoBg  to  God  III  their  office,  t03 ;  and  in  their  penont,  by  ■ 
special  propriety,  905 ;  by  unction,  269 ;  by  immediate  represen- 
tation, 5^66 ;  by  his  special  care,  866 ;  by  inflneoee  over  their  persons 
and  wills,  866;  and  by  religion,  267. 
oders  should  learn  their  duty  from  their  dignity,  8&7. 

^^^nces  (and  not  the  Pope)  have  ecclesiastical  jurisdiction,  868. 

;^^^tie  people  are  bound  to  honour  their  Rulers,  870. 

**^idgn  and  magbtratcs  are  skiMt,  in  regard  to  the  honour,  878,  and  the 
nuiooa  duties  of  their  office,  874—880. 


SERMON  U.  (page  864.) 

TsB  Pbacs  ako  EmrioATsov  op  thb  Cbumh.   Rohmom  xit. 
9 :  Fo/hm  mfter  tkt  ikmg9  ^kk  mmke  for  peoeOf  and  thmg9  where* 
k  one  may  edify  amuiker^ 

ristian  liberty  stated,  for  the  intbnuation  of  false  or  weak  brethren,  885. 


IV  CONTENTS. 

In  differences  among  brethren,  our  behaviour  should  be  bound  by 
TWO  limits: 

I.  By  preserving  things  that  make  for  peace,  286. 
We  are  at  lilierty  to  oppose  the  obstinate,  287* 

We  must  not  sacrifice  fundamental  doctrines,  288;  as  in  caae  of  heresy, 
idolatry,  and  spiritual  tyranny,  289* 

Motives  to  peace:  love  of  brethren,  292;  jealousy  of  enemies,  «93 ; 
honour  of  religiou,  295. 

Peace  may  be  preserved,  by  being  humble  in  opinion  of  our  knowledge, 
295 ;  by  moderating  our  zeal,  297,  in  stretching  truth  too  far,  298, 
and  in  falsely  accusing  our  opponents,  298;  by  keeping  ourselves  in 
our  station,  298 ;  by  brotherly  kindness,  299;  *>y  avoiding  curious 
questions,  300. 

Differences  may  be  composed,  by  joint  obedience  to  common  truthsi 
302 ;  by  condescending  to  the  weak,  303 ;  by  docility,  304 ;  by  a 
single-hearted  love  of  truth,  303 ;  by  mutual  love,  304 ;  by  not 
respecting  persons,  304 ;  by  being  wise  unto  sobriety,  305  ;  by 
holding  the  form  of  sound  words,  306,  and  the  custom  of  the 
churches,  306. 

II.  The  Peace,  which  we  pursue,  must  tend  to  edification,  309;  must 

have  faith,  hope,  and  love  for  its  foundation,  312;  order  and  con- 
nexion, for  its  supers! ruction,  313;  the  discipline  of  kings  and 
ministers,  for  its  roof  and  protection ;  and  must  be  promoted  by  the 
virtues  of  the  people,  315. 


SERMON  III.  (page  818.) 

Self-Denial.  Matth.  xvi.  24.     If  any  man  will  come  after  me, 
let  him  deny  himself,  and  take  up  his  cross,  aud  follow  me* 

I.  Self-denial  should  be  exercised,  absolutely  and  simply,  in  a  man's  de- 

nying his  sinful  self,  with  regard  to  the  whole  body  of  comiptioo, 
323 ;  and  to  more  besetting  sins,  324. 

II.  Self-denial  should  be  exercised  in  denying  a  man's  natural  self,  324^ 
.  not  in  superstitious  and  morose  devotions,  but  when  things  are 

temptations  and  snares,  325,  or  when  they  must  be  dedicated  unto 
God,  326. 

III.  Self-denial  should  be  exercised  in  denying  our  very  virtues  and 
graces,  327. 

As  the  people  qf  Christ,  let  us  exercise  self-denial  in  avoiding  splf-love, 
328;  self-seeking,  328;  self-depending,  329.  Rules,  by  which  ike 
people  qf  Christ  may  practise  self-denial,  331.  They  may  be  quick- 
ened to  this  duty  by  considering  that  it  enables  them  to  bear  afflic- 
tion, 333,  and  to  follow  Christ  in  full  obedience,  333. 

As  the  ministers  qf  Christ,  let  them  pray  for  and  practise  self-denial,  by 
considering  that  sel&seeking  is  dangerous  to  states  and  churches, 
335  ;  unfits  them  for  great  services,  335 ;  and  exposes  them  to  many 
temptations,  337. 

The  subject  applied  to  the  Assembly  of  Divines,  338 — ^348. 


CONTENTS.  V 

SERMON  IV.  (page  349.) 

^KDCALis  Homo.  1  Cor.  ii.  14. 

Qcneral  scope  of  the  Apostle's  argument  in  the  three  first  chtpters  of 

this  EpistJe,  352. 
^iV^hat  is  meant  by    ^  ifrvxuc^'  di^pturos,  36S. 

rd  rov  Tlrf^fiaro*  row  6«ov,  356. 

timpioL,  356. 

oi  hivvrcu  yvtiyat^  35G. 

^pfvfiarucms  dycucpiyrreu,  357* 

Six  inferences,  resulting  from  the  interpretation  of  the  preceding  words. 

How  far  the  natural  man  may  understand  divine  things,  369—362. 

^Vhat  divine  things  are  unintelligible  to  the  natural  man,  363. 

^race  of  Christ,  and  the  Holy  Spirit  are  necessary  for  the  comprehension 
of  supernatural  things ;  proved  from  scripture,  368  ;  from  the  dis- 
proportion between  heavenly  objects  and  human  intellect,  369. 

Knowledge  of  divine  things  impeded  by  the  difficulty  of  the  subject,  370; 
by  the  wisdom  of  the  flesh,  370 ;  and  by  the  passions  of  a  sinful 
heart,  370. 

^ur  ignorance  of  spiritual  things  should  teach  us  not  to  be  proud  of 
human  learning,  373 ;  to  lament  our  obstinacy  against  divine  grace, 
373 ;  and  to  despise  the  ridicule,  with  which  gospel-mysteries  are 
assailed,  373. 

'^^aveniy  doctrines  may  be  discerned  from  the  illusions  of  evil  spirits  and 
impostors,  by  their  own  heavenly  light,  374 ;  by  continual  prayer, 
374;  and  by  living  a  holy  life,  373. 


SERMON  V.  (page  578.) 

Jot  in  the  Lord.     Phil.  it.  4.      Rejoice  in  the  Lord  ahcay ; 
***»</  again  I  »ay,  Rejoice. 

^Am/  if  the  joy  of  his  people. 

^«isa  good,  present,  380  and  383;  precious,  381  and  384;  full,  381 
and  385;  pure,  381  and  386;  rare,  382  and  386;  various,  388  and 
387  ;  prevalent  and  sovereign,  382  and  387 ;  perpetual,  383  and  388  ; 
our  own  and  peculiar,  383  and  388. 

^~  tirist  is  a  ground  of  joy  from  his  royal  office,  as  described  by  Zechariah  : 
he  is  a  king,  388;  he  cometh,  389;  he  is  just,  389;  bath  salvation, 
390 ;  mild  and  courteous,  39O;  active  in  doing  good,  391 ;  warlike 
against  foes,  39I. 

z^lly  of  those  who  seek  joy  from  empty  creatures,  382. 

*-^angcr  of  those  who  are  offended  at  the  person  of  Christ,  393 ;  his 
cross,  394  ;  his  free  grace,  395 ;  at  the  sublimity,  simplicity,  and  se- 
verity of  hi  J  doctrine,  396. 
^  ot  to  rejoice  in  Christ  implies  undervaluing  of  him,  397 ;  love  of  sin, 
397 ;  slight  apprehensions  of  future  wrath,  397 ;  contumacy  in  sin, 
398 ;  onsavouriness  of  soul,  398. 


CON'TtXTS.  Vil 

beiiefiu  of  this  peace  to  our»€lvcb,  443,  and  to  our  brethren,  443, 

and  to  the  house  of  God,  444. 
iiooi  and  ground  of  this  duty  is  Love;  which  is  a  fundaiiiciital  passion, 

444 ;  is  a  cause  of  obedience,  445  ;  hath  great  interest  in  God, 

446  ;  alleviates  the  labour  of  duty,  and  commends  every  service  to 

God,  446. 
The  Peace  of  the  Church  may  often  be  promoted  by  the  coercive  power 

of  Rulers  and  Magutrates,  exercised  towards  hereticks,  proBigite 

persons.  Sec.  448     457. 


SERMON  VIII.  (page  459.) 

Death's  Advantage.     Phil.  i.  21.     For  mc  to  live  is  Ckiui, 
<viir/  to  die  u  gain. 

General  scope  of  the  passage,  459. 
The  text  contains  three  propositions. 

1-  To  Iwe  is  Christ.  Christ  is  life  in  every  way  of  cau»ality,  46o ;  a»  the 
matter  of  our  life,  46 1 ;  the  form  of  a  believer's  spiritual  life,  46?; 
the  end  and  scope  of  our  whole  life,  462. 

Senses,  in  which  Christ  is  our  life,  463. 

li.  To  die  is  gain,  465,  Death  liberates  us  from  toil,  468;  from  tyranny 
of  sin,  469 ;  from  teroputions  of  Satan,  and  from  cares  and  sor* 
rows,  469.  Death  brings  us  home  to  our  true  country,  470 ;  esutes 
us  in  life,  makes  us  perfect  in  our  spiritual  part,  and  keeps  our 
relicks  for  the  resurrection,  471. 

Death,  though  a  gain,  must  not  l)e  desired  out  of  fretful ness,  nor  accele- 
rated by  any  compendious  way,  473. 

111.  Christ  is  gain,  both  in  life  and  death. 

Puneral  eulogy  on  Mr.  Peter  Whalcy,  474. 


AN    ADVERTISEMENT 


TO    THE    READER. 


<:OURTEOUS     READER, 

As  I  cannot  expect  thy  thanks,  so  I  need  not  fear  thy 
censare  for  the  publication  of  these  Meditations.     For  by 
the  forwardness  of  the  bookseller  to  promote  thine  (I  hope) 
^  well  as  his  own  profit,  they  passed  the  press  altogether 
without  my  knowledge ;  and  before  I  received  the  least  in- 
timation of  any  such  design,  they  were  by  him  presented  to 
itie  entirely  printed,  desiring  my  attestation  of  their  legiti- 
macy.   To  prevent  therefore  thy  doubt  and  suspicion  touch- 
ing their  true  author,  I  do,  from  good  and  manifold  evi- 
dences, assure  thee,  they  are  the  genuine,  though  early  off. 
spring  of  that  reverend  person,  whose  name  is  prefixed  to 
tliem.     In  his  lordship'*s  lifetime,  I    have  often  beard  him 
■Mention,  not  only  in  general  this  Tractate,  as  one  of  his 
**  First  Theological    Essays;*'   but   likewise    in    particular, 
bis  presenting  thereof  to  a  pious  and   charitable  *  gentle- 
woman, who,  by  an  holy  emulation  of  her  namesake  Joanna 
^H  the   Evangelist,  did   minister  unto   Christ  of  her  sub- 
stance, by  liberal  gifts  to  his  preachers  and  poor.     From 
tliis  copy,  fairly  written  with  the  authors  own  hand,  and 
prefaced  with  a  short  paper  of  verses  to  that  his  friend^ 
^ere  they  printed   by  the  stationer.     And   since  the  de- 
v^ease   of  my  father,  and   his  only  brother,  f  (both  within 
tlie  compass  of  two    months,)  two  copies  of   the    same 
^ame  into  my  possession;  amongst  each  of  their  papers, 
One:    both    the   fruit    as    of  the    heart  and    head,  so    of 
tile  hand  too  of  the  author,  exactly  agreeing  together,  as 
I  found  upon  perusal  of  them ;  and  (as  far  as  my  memory 

Mn.  Nixon  ol  Oxim.  f  Mr.  John  Reynolds,  Rccioi  of  BUby. 


4  TO    THK    ItEADtH. 

can  assist  me,  absent  from  iny  study  in  compariDg  them) 
fully  according  with  this  third,  now  made  public. 

The  first  lisping  salutes  of  young  children,  and  the 
last  gasping  farewells  of  dying  friends,  of  all  words, 
are  wont  to  make  most  deep  and  lasting  impressions  upoik 
118.  That  these  short  Meditations,  some  of  the  first  ju- 
venile breathings  in  divinity  of  that  devout  soul  now  with 
God,  may  obtain  like  effect,  is  the  prayer  of 

Thy  faithful  servant. 


AUD  Reyndlii: 


Laoden,  March  IMh,  167((-7- 


TO    THE   READER. 

This  reverend  author,  of  great  renown  for  piety  soi 
learning,  needs  no  letters  of  commendation :  for  as  it  wU 
said  of  righteous  Abel,  that  ''  he  being  dead,  yet  spetlt- 
eth,"  {Heb.  xi.  6)  so  this  profound  and  pious  divine  ys* 
lives,  and  speaks  in  his  excellent  works ;  wherein  he  hath 
studied  (as  the  apostle  gave  in  charge  to  Timothy)  "  to  if- 
prove  himself  a  workman  that  needeth  not  to  be  aehame^i 
rightly  dividing  the  word  of  truth,"  (2  Tim.  ii.  15).  Yet 
because  many  eminent  writers,  not  only  after  they  w«e 
dead,  but  even  whilst  they  were  alive,  have  been  mucti 
abused  and  injured  by  surreptitious,  or  supposititioua,  ti 
least  by  imperfect,  copies  of  their  works;  therefore,  I 
thought  myself  obliged  (as  being  an  ancient  and  intimaU 
acquaintance  of  the  worthy  author)  to  give  this  testimony 
to  the  truth,  viz.  that  these  ensuing  ''Meditations  coik 
ccming  St.  Peter's  Fall  and  Rising,"  are  the  genuine  i*- 
sue  of  the  head-labours,  and  heart-labours  of  the  author, 
whose  name  they  bear,  and  whose  stile  they  resemble  as 
face  in  water  answers  face ; 

Sic  oculoi,  sic  ille  uanus,  sic  ora  ferebat. 

Neither  do  they  only  lesemblt:  his  style  (which  i&  much  uf  un 


TO    THF    HKADEIi.  5 

evidence  to  be  his),  but  they  are  printed  according  to  his 
own  original  manu«K^ipt.  These  "  Meditations**  were 
poMied  and  sent  (as  a  new-year's  gift  )  to  one  of  his  an- 
cicot  friends  in  Oxford,  much  about  that  time,  when  he 
wrote  those  two  learned  treatises,  one,  of  ^'  The  Passions 
and  Faculties  of  the  Soul  of  Man  ;'^  the  other,  of  **  Medi- 
tations of  tlie  Sacrament  of  the  Lord's  Supper.*^ 

When  be  was  Fellow  of  Merton  College,  Oxon,  his 
pregnant  gifts  and  graces  shined  forth  even  in  his  younger 
years.  How  well  he  hath  improved  his  time  not  only  in 
his  elder  years,  but  in  his  younger  also,  his  learned  la- 
bours declare,  published  for  the  great  bene6t  of  the  church 
of  God.  This  consideration  deserves  such  a  special  re- 
Qiark  of  honour  to  be  fixed  upon  him,  as  to  perpetuate 
hb  blessed  memory  to  posterity,  and  to  remain  for  the 
Uiing  as  a  signal  pattern  worthy  of  imitation. 

It  is  observable,  that  in  his  preaching  and  writing  (as 

^be  wise   man  chargeth )   **  Whatsoever  his  hands    found 

to  do,  he  did  it  with  all  his  might,"*  (£rc/ef.  ix.  10.)     He 

^^^  such  a  preacher  as  the  same  wise  man  mentions,  '*  The 

preacher  sought  to  find  out  acceptable  words,  and  that  which 

^^8  written,   was  upright,  even   words  of  truth,^  {Eccles. 

^.   10.)*    David   said   to  Araunah,  when  he  would  have 

SHen  him  freely  oxen   for   burnt-sacrifice,   '*I  will   surely 

^Hty  it  of  thee  at  a  price  ;  neither  will  I  offer  burnt-offerings 

^Hio  the  Lord  my  God  which  doth  cost  me  nothing,"  (2  Sam. 

^Xiv.   24.)     It  is    abundantly   evident,  that    this    eminent 

ptMcher  and  writer  bestowed  much  pains  and  studies  in 

whatever  he  preached  or  printed.     His  works  smell  of  the 

Ump,  and   indefatigable    industry.     I    shall    add  no  more 

Ctaceming  the  anthor,  because  I  cannot  say  enough  of  his 

deserts :    and  the  sayings   are  vulgar,    '<  Nemo    vituperat 

Herculetn : — Ex  pede  Herculem.^ 

The  subject  of  these  Meditations  is  ''  Petef  s  Fall  and 
Rising.^  One  thing  is  added  in  St.  Mark,  which  is  not 
mentioned  in  the  other  three  Evangelists:  for  it  is  said, 
"And  when  he  thought  thereon,  he  wept."  If  we  peruse 
the  original  word,  we  shall  find  that  he  cast  something 
over  his  head,  as  mourners   and   delinquents  used   to   do 

*  Vribi  dcsiilcrii,  Verba  recti tudin is,  Verba  vericatis. 


D  1(J     IHE    nf.AUKR- 

when  they  were  asliameil  to  be  seen;  and  so  TheophyUd ' 
interprets  the  place.  Peter  denied  ehamefully,  and  there- 
fore he  wept  bitterly.  Great  sins  wilt  coat  even  God'a 
dearest  children  great  and  bitter  sorrows.  We  might  add 
more  instances  of  David,  Mary  Magdalen,  Paul,  fitc.  But 
this  instance  of  Peter  is  a  sufficient  evidence. 

It  is  a  saying  of  Justin  Mariyr,  that  "it  is  best  of  all 
not  to  sini  and  next,  to  amend  upon  the  punishment." — 
But  who,  of  any  understanding,  would  therefore  break  his 
head,  because  he  hopes  to  have  a  good  medicine  to  cure  it? 
The  Uifes  which  we  ought  to  make  of  this  instance  of  Peter, 
are  mentioned  by  St.  Paul;  "Thou  standest  by  faith: 
be  not  high-minded,  but  fear,"  {Rom.  x.  20.)  "Where- 
fore let  him  that  thinketh  he  standeth,  take  heed  le^t  h« 
fall,"  (1  Cor.  X.  12.)  What  St.  Austint  said  of  Daud, 
may  be  well  applied  particularly  unto  ourselves;  *'  Let 
such  (saith  he)  who  have  not  fallen,  hear,  and  take  heed 
of  falling:  such  as  have  fallen,  let  them  hear  and  rtie 
again.  Here  is  not  propounded  an  example  of  falling,  bol 
an  example  of  rising  again  after  falling." 

This  treatise,  though  short,  is  pithy  and  solid,  and  con- 
tains the  quintessence  of  good  invention,  and  sound  judge- 
ment; which  are  the  two  parts  of  logic.  It  may  be  com- 
pared to  an  Iliad  in  a  nutshell ;  or  to  a  map,  describing,  in  * 
little  compass  of  paper,  a  large  country,  which  is  con- 
tained  in   a  feiv   significant  words;    and   the    motto  may 


be 


Ponder 


The  same  renowned  author  hath  preached  many  exceilcD' 
and  elaborate  sermons  upon  that  mysterious  prophecy  ^ 
Zechariah.  And  likewise  he  hath  preached  many  profouad 
sermons  upon  several  cases  of  conscience:  both  which  be 
hath  unfolded  with  great  dexterity  of  judgement ;  ms")' 
whereof  I  myself  (with  others  far  better  able  to  judge)  h>*' 
heard  him  preach,  about  twenty  and  six  years  since,  in  Of 
ford,  both  to  admiration  and  satisfaction. 


■  Muk    xiv.  72.     nitoKir  t< 
Tiitafh.  t  Audiam,  qui 

turguit.      Non  odendi  cxeraplu 


air  ra6rnmy,  iwoia^inlidiunit  ri)r  tn^^'- 
non  ceciderunt,  nc  cli»nt(  qui  cecidtruoii  " 
a  ptopDnitur ;  Kd,  li  cKidetit,  miui|B>^' 


TO    THE    READER.  7 

It  18  much  to  be  desired  and  hoped,  that  it  may  be  ob- 
laioed  for  the  public  good,  that  the  reverend  and  learned 
doctor  his  only  surviving  son,  who  doth  patrissare^  (to 
whom  may  be  applied  that  of  the  poet, — 

Uno  avulso,  non  deficit  alter 
Aureus,  et  simili  frondescit  virga  metallo. — ^irg.J 

wonld  be  prevailed  withal  to  print  those  elaborate  ser- 
mons, which,  questionless,  will  much  conduce  to  public 
good  of  the  church  of  Ood. 

In  the  mean  time,  let  us  be  thankful  unto  God  who  hath 
given  such  gifts  and  graces  unto  men ;  and  let  us  make  the 
best  improvement  of  them,  whilst  we  have  them;  and  let  us 
(according  to  our  Saviour's  example )  *'  work  the  works  of 
him  that  sent  us,  while  it  is  day :  the  night  cometh,  when  no 
man  can  work,^  (  John  ix.  4. ) 

I  shall  not  detain  thee,  reader,  any  longer  in  a  preliminary 
discourse  from  reading  these  choice  Meditations.  Thy  pro- 
fiting by  them  is  as  well  desired  for  thee,  as  for  him,  who 
desires  thy  prayers,  and  remains  thy  servant  for  Christ^s 
ttke. 

H.  W. 

March  20th,  1676-7. 


TO    MY    GOOD    FRI  END 


Mrs.   NIXON. 


The  aeason  is  of  joy ;  the  gift,  of  tears : 
This  set B18  a  discord  uiUo  common  ears. 
Bml  be  dial  makea  the  fitrcesi  wolf  to  sleep. 
And  feed  in  friendship,  with  the  weakest  sheep, 
thMtes  remotest  passionsi  and  can  bring 
Waters  of  comfort  from  grief's  bitter  spring : 
The  joUieat  Baltaser  on  earth  may  borrow 
True  joy  of  him,  who  seems  o'erwhelm'd  in  sorrow. 
Begin  the  year,  and  pass  it  in  these  tears ; 
They'll  yield  you  joy  against  your  greatest  fears. 
And  kindly  entertain  your  poor  friend's  thrift : 
A  renew'd  Peter,  for  a  new-year's-gift. 

Your  true  friend, 

E.  R. 


MEDITAIMONS 


ON 


THE  FALL  AND  RISINCl 


OF 


PETER 


%T)dIy 


Meditation  I. 

Pridb  and  presumption  have  been  ever,  as  well  in   the 
as  in  the  wicked,  the  forerunners  of  a  fall.     The  first 
^  ,an,  Adam, — ^the  first  apostle,  Peter, — both  fell  by  these, 
^^ad  Adam  giren  less  ear  to  the  proud  persuasion  of  a  we^k 
and  Peter,  to  the  presumptions  of  a  weak  confidence ; 
e  one  had  not  plunged  his  posterity  into  a  depth  of  wretch- 
dness  ;  nor  both,  themselves  into  a  depth  of  sorrow.  High 
^^onceits  and  resolutions,  built  on  shallow  ground,  can  pro- 
nothing  but  min  on  the  head  of  him  that  raised  them. 


»9 
tff 


Mbditatiox  II. 

What  can  we  expect  from  Peter  but  a  triple  denial  of  bis 

^^f  aster's  person  amongst  his  enemies,  who  dares  even  to  his 

^=^wn  ikce  make  a  double  dental  of  his  truth  ?    He   that  will 

^^dventure  to  deny  the  truth  of  Chrisfs  word,  will  quickly 

'^-^pon  temptation   deny  the  profession  of  his  truth.    "  You 

(saith  Christ)  shall  be  offended  because  of  me,  this  night. 

-•*  Nay,  Lord,*  answers  Peter,,  "  though  all,  yet  never  I. 

Yes^   Peter,  thou  more  than  any:  for  this   very  night 

'^boii  shah  thrice  deny  me.*" — *^  O  no.  Lord,  I  know  mine  own 

^^trtngth;  I  am  so  confident  of  my  love  unto  thee,  that  nei- 

"^-her  life  nor  death  can  sep^^te  me  from  it     I  have  a  sword 

^  n  my  hand,  and  I  have  a  sword  in  my  mouth ;  my  blade 

"^^  my  profession  shall  both  follow  thee  unto  death.*^ — Peter 

^^Mith  not  yet  learned  not  to  contradict  his  Master,  though 

^Hice  be  got  nothing  but  a  '  Satan'  for  it.  It  is  not  one  either 


10  MEDITATIONS     ON^ 

rebuke  or  disgrace^  can  root  up  the  untowardness  of  a  cor- 
rupt disposition.  Weak  man  !  seest  thou  not  how  thou  hast 
already  begun  to  deny  thy  Lord  ?  and  even  then  hast  Al- 
tered upon  a  revolt,  when  thou  seemest  most  fortified  and 
constant  in  thy  resolution  ?  That  man  denies  him,  who  de- 
nies his  word,  he  being  no  longer  Christ  than  he  is  true. 
Why  then  shouldest  thou  either  distrust  thy  Master'^s  word, 
which  told  thee,  that  '*  all  should  be  offended  ?"  or  else  have 
any  such  confident  presumption  of  thine  own  strength,  or 
uncharitable  conceit  of  thy  fellow's  weakness,  as  to  believe 
his  prediction  touching  their  falling ;  and  yet  think  he  was 
deceived  in  thee,  who  art  peremptory  and  confident  of  thine 
own  standing  f  That  God  which,  out  of  true  weakness,  hath 
ordained  strength,  doth  here,  out  of  presumed  strength, 
foretel  weakness ;  and  as  he  can  make  the  mouths  of  babes 
and  sucklings  to  confess  him,  so  can  he  suffer  the  mouth  of 
an  apostle,  a  Peter,  to  deny  him ;  shewing  in  both  the  de- 
pendance  as  well  of  strong  as  of  weak  on  his  goodness :  the 
strongest  apostle  being  not  able,  without  his  sustaining  grace» 
to  confess  him ;  and  with  it,  the  weakest  infant  in  the  street 
being  enabled  to  cry  '  Hosanna'  unto  him. 

Meditation  III. 

I  cannot  be  so  uncharitable  as  not  to  believe,  that  it  was 
Peter^s  faith  and  love  which  made  unto  Christ  this  promise 
of  perseverance  in  his  profession:  such  fruit  and  sweetness 
had  he  found  in  those  words  of  eternal  life,  such  power  in 
that  Son  of  the  living  God,  that  he  could  not  but  think  it 
blessedness  to  follow  and  enjoy  his  society  even  unto  death, 
who  was  able  to  sweeten  and  sanctify  death  itself.  But  be- 
hold, in  the  same  soul,  nay  in  the  same  action,  a  mixture,  I 
had  almost  said  a  predominancy,  of  faith  and  flesh  !  The 
desire  and  the  purpose  come  from  faith,  the  confidence 
and  resolution  came  from  flesh.  Self-dependance,  pride, 
or  any  other  carnal  affection  which  is  more  deeply  rooted 
in  the  particular  nature  of  any  man,  do  often  intermix 
themselves  in  his  most  holy  actions.  It  was  faith  that 
made  Peter  go  down  upon  the  water,  but  it  was  flesh 
that  made  him  begin  to  sink  :  faith  made  him  sealous  in 
Christ's  cause,  but  flesh  drew  his  sword  at  Malchus's  ear: 
faith  made  him  follow  Christ,  but  flesh  made  him  follow  afar 


THK    FALL    OF    FETKU.  II 

off:  faith  made  him  accompany  Christ  to  the  garden,  but 
flesh  made  him  sleep^  when  he  should  have  sorrowed  :  faith 
made  him  promise  perseverance,  but  flesh  made  him  peremp- 
tory in  that  promise  :  in  a  word,  faith  made  him  resolute  to 
oonfess,  but  flesh  to  contradict  his  Master.  Vows    and  pro- 
xniBes  unconditionally  addressed,  cannot  but  prove  dange- 
rous to  the  strongest  faith.     God  must  first  give  us  perseve- 
rance, before   we  can  promise  it ;    it  is  not  in  our  power, 
though  it  be  our  duty  to  perform  it.     Though   Peter  may,  in 
the  virtue  of  Chrisfs  promise,  be  sure  not  to  fall  into  hell,  he 
crannot,  in  the  virtue  of  his  own  promise,  be  sure  not  to  fall 
into  temptation :  though  he  can  be  secure  that  fuitli  shall 
have  the  last  victory  ;  yet  he  cannot,  that  it  shall  have  every 
victory :  though  it  cannot  die  and  be  finally  dried  up,  yet 
it  may  ebb  and  languish ;  and  though  even  now  it  can  look 
undauntedly  on  the  nails  of  a  cross,  yet  presently  it  may  be 
affrighted  at  the  voice  of  a  maid.     He  only  that  hath  given 
faith  unto  us,  can  give  life  and  action  unto  our  faith.    Christ 
is  both  the  quickener  and  the  object  of  our  faith,  by  whose 
power  it  worketh,  and  on  whose  merits  it  relieth.     When  he 
therefore  is  pleased  to  remove  and  withdraw  himself,  faith 
most  needs  be  there  unoperative,  where  both  its  object  and 
its  mover  is  absent.     As  we  cannot  see  the  sun  but  by  the 
light  of  the  sun,  so  neither  can  we  believe  in  Christ  but  by 
the  grace  of  Christ.     Who  can  wonder  that  the  outward  parts 
of  the  body  should  be  benumbed  and  stupid,  when  the  spirits 
and  animal  virtues  which  should  enliven  them,  have  retired 
themselves  }  Lord  !  let  me  never  barely  promise,  but  let  me 
withal  pray  unto  thee  ;  and  let  ever  my  purpose  to  die  for 
thee,  be  seconded  with  a  supplication  that  I  may  not  deny 
thee ;  whenever  I  have  an  arm  of  confidence   to  lift  up  in 
defiHice  of  thy  truth,  let  me  have  a  knee  of  humility  to  bow 
down  before  thy  throne:  Lord,  give  me  what  I  may  promise  ; 
and  1  will  promise  what  thou  requirest. 

Meditation  IV. 

Were  not  the  other  disciples  taught  from  the  same  holy 
month  ?  did  they  not  with  the  same  holy  faith  receive  what 
they  bad  been  taught  ?  Why  then  should  Peter  give  credit 
to  the  word  of  Christ  so  far  as  concerned  their  weakness, 
and  ytt  distrust  it  in  the  presumption  of  bis  own  strength  ? 


12  MEDITATIONS    ON 

What  though  he  be  the  chief  in  following  his  Master,  mAy 
he  not  as  well  be  the  chief  in  falling  flrom  him  ?  I  ne?er 
knew  a  priority  of  order  privileged  with  a  preced^tiM  of 
grace.  Yet  such  is  the  nature  of  greatness,  that  it  conceita 
itself  secure  from  danger,  and  apprehends  spiritual  immunity 
in  temporal  honour.  How  erroneous  is  the  frailty  of  ncian^ 
nature !  How  ready  to  trust  upon  an  arm  of  flesli,  confidence, 
free-will,  and  supremacy,  even  against  divine  predictions  of 
danger,  and  thinks  itself  sufficiently  armed  with  that,  than 
which  there  is  no  greater  cause  of  its  weakness  and  ruin  ! 

Mbditation  V. 

One  would  have  thought  that  Peter,  upon  the  noise  of  a 
denial,  should  have  begun  to  tremble,  and  not  to  boast;  to 
arm,  and  not  to  presume  ;  to  suspect  his  strength,  and  not 
promise  it :  but  that  a  double  warning  should  find  a  doaUe 
presumption,  would  make  a  man  confident  to  expect  an  in* 
vincible  resolution ;  and  believe  that  even  naked  and  empty 
nature,  being  so  deeply  engaged,  would  have,  if  Hot  cou- 
rage, yet  shame  enough  to  persist  in  such  a  purpose,  which, 
being  broken,  could  not  but  infer  the  discredit  not  only  of  m 
weak,  but  of  an  inconstant  spirit ;  more  faithless  in  the  ex- 
ecution of  a  promise,  more  impotent  in  its  contempt  of 
death,  than  could  well  stand  with  the  honesty  or  courage  of 
a  Peter.  But  it  is  the  justice  of  God  to  give  over  nature  to 
faintings  and  ftJls,  when  it  relies  upon  itself;  and  to  make 
him  fear  the  least  assault,  who  hath  not  armed  himself  with 
that  which  should  defend  him  against  the  greatest.  One  tear ' 
or  sigh,  though  emblems  of  weakness,  could  more  have  pre- 
vailed  to  strengthen  Peter^s  faith,  than  so  many  fruitless 
boasts,  the  gildings  and  flourishings  of  a  rotten  confidence. 
A  little  pebble-stone  will  overturn  and  sink  down  a  Goliath, 
when  all  the  armour  of  Saul  will  rather  cumber  than  profit  in 
such  a  conflict. 

Meditatiok  VI. 

Gieat  promises  require  great  cares ;  and  he  who  hath 
deeply  engaged  himself  in  any  service,  must  needs  be  either 
very  vigilant,  or  very  faithless.  How  is  it  then  that,  after  so 
many  promises,  I  find  Peter  sleeping  even  then,  when  his 
Master  is  sweating  ?  and  that  that  garden  should  be  the  bed 


TH£    FALL    OF    PKT£I<.  13 

of  SO  secure  a  rest,  which  was  the  theatre  of  so  exquisite  and 
^inimitable  an  anguish  ?  Can  he  follow  Christ  a  whole  night 
%o  his  judgement,  that  cannot  watch  one  hour  for  his  com- 
fort ?  can  he  command  his  life  to  be  laid  down  for  Christ's 
Cruth,  that  cannot  command  his  eyes  to  be  the  witnesses  of 
#orrow  ?  so  long  as  we  are  out  of  the  view  of  danger,  we 
make  large  promises  of  our  strength  to  bear  it ;  bat  when 
onc^  it  draws  near,  and  creeps  upon  us,  we  begin  to  look 
^rith  another  colour  both  on  it  and  ourselves,  and  becons 
leitber  desperately  fearful*  or  supinely  stupid.  Like  ualo- 
^mward  and  foiigetful  children,  which   never  fear  the  rod  till 

^Chey  feel  it. 

Meditatiok  VII. 

1  cannot  wonder  that  Peter  should  fall  off,  being  templed^ 

^%srho  is  already,  though  unquestioned,  so  far  behind ;  that 

lie  should  tremble  at  the  terror  of  death,  who  cannot  endsrs 

ILbe  trouble  of  a  watch.     He  must  learn  more  to  deny  hissF* 

self,  before  he  can  take  up  his  cross.     The  nights  of  a  re* 

jBolved  martyr  must  be  spent  in  the  studies  of  patience,  not 

in  security  and  ease ;  he  must  first  be  a  persecutor  of  him* 

iselfy  and  exercise  a  holy  cruelty  on  his  own  flesh,  by  cmoi* 

fying  the  lusts  thereof,  before  he  can  be  able  to  overcome 

^e  wit,  and  most  exquisite  inventions  of  his  tormentors,  in 

A   holy  and  undaunted  patience.     The   soul  must  be  first 

vaised  unto  heaven,  before  the  body  can  be  willing  to  go 

down  into  the  earth.     Had  Peter  watched  and  accompanied 

bis  Master,  he  might  have  received  further  encouragement 

BD  his  resolution  to  die  for  him,  and  learned  from  the  extre» 

mity  of  his  anguish,  if  not  to  hate  life,  which  could  make  a 

man  subject  to  such  expressless  sorrow ;  yet  at  least  willingly 

to  embrace  the  present  opportunity  of  glorifying  Ood  by  a 

<:onstant  death  ;  even  for  this  respect,  that  thereby  he  might 

l>e  freed  from  the  capacity  and  danger  of  those  affiictions, 

nfhich  he  should  there  have  seen  flesh  and  blood  liable  unto. 

Of  how  many  precious  occasions  of  good,  does  the  too  great 

love  of  our  flesh  and  ease  deprive  us  !  Every  man  would  love 

God  more,  if  he  could  be  more  out  of  love  with  himself. 

Meditation  VIII. 

1  cannot  expect  other,  but  that  he  should  follow  Christ 
abr  off,  who  goes  sleepily  after  him  ;  nor  can  I  hope  for 


14  MEDITATIONS    ON 

courage  from  his  tongue,  whose  feet  begin  bo  soon  to  plaj 
the  cowards.  It  is  not  likely  that  he  will  come  near  Cbrist 
in  Golgotha^  that  follows  him  afar  off  in  the  judgement-hall : 
if  he  be  unwilling  to  seem  his,  he  will  be  quickly  ready  to 
deny  him.  Behold  the  beginnings  of  Peter^s  backsliding  in 
his  very  following  of  Christ !  To  follow  him  indeed  is  a  work 
of  faith ;  but  to  follow  afar  oflT,  is  nothing  else  but  by  little 
and  little  to  go  back  from  him.  See  how  the  preparations 
unto  Peter's  fall  second  each  other.  After  sleeping,  he  fol- 
lows afar  off;  and  from  that,  he  comes  to  sitting  still  ;  and 
that  not  in  private  to  pray  or  repent,  but  in  public  to  B'arm 
himself  at  that  fire,  where  bis  conscience,  though  not  seared, 
was  yet  made  more  hard.  He  which  prefers  the  beat  of  a  fire, 
compassed  in  with  the  blasphemies  of  wicked  men  (the 
nearest  pattern  that  can  be  of  hell)  to  the  sweet  society  of 
his  Saviour,  with  the  discommodity  of  a  cold  air,  and  an  en- 
suing judgement,  cannot  be  far  from  denying  of  him.  That 
man  whom  the  enjoying  of  any  temporal  benefit^  or  the  op- 
portunity of  any  sensual  and  worldly  delight,  can  induce  to 
forsake  the  company  of  Christ,  (who  is  ever  present  in  his 
ordinances,)  is  at  the  next  door  (if  occasion  were  given)  to 
apostasy  and  backsliding. 

Meditation  IX. 
The  Devil  hath  a  kind  of  method  and  colour  of  modesty  in 
his  temptations.  He  knew  that  it  would  not  sort  with  the  holi- 
ness of  Peter,  to  shoot  at  the  first  a  fiery  dart  towards  him, 
and  tempt  him,  in  the  very  beginning  of  his  onset,  unto  a  per- 
jured and  blasphemous  denial  of  his  Master.  Peter  would  have, 
at  the  first,  trembled  at  so  fearful  a  suggestion.  And  there- 
fore, like  a  cunning  captain,  he  so  ranks  and  musters  up  his 
forces,  as  that  the  first  temptation  shall,  like  weaker  soldiers, 
make  way  for  the  latter,  which  are  the  old  experienced  and 
sturdy  fighters :  the  former  serve  only  to  weaken  Peter ;  the 
latter,  to  overthrow  him.  At  the  first,  the  Devil  tempts  us  to 
small  sins,  to  remit  something  of  our  wonted  vigor,  to  indulge 
a  little  unto  our  corrupt  desires,  to  unbend  our  thoughts,  and 
to  slacken  our  pace  in  prosecution  of  good  courses,  that  by 
cooling  ourselves  we  may  be  able  to  hold  out  the  better ;  but 
when  he  hath  drawn  us  thus  far,  he  hath  gotten  the  advan* 
tage  of  us :  and  having  a  door  open,  lets  in  his  more  ugly 


THi;    VALL    OF    PKTER.  15 

-end    horrid   temptations.      Sin   hath   its   several   ages   and 

^^rowths ;  first,  it  is  but  conceived  and  shaped  in  the  womb 

of  concupiscence ;  then  it  is  nourished  and  given  suck  by  the 

embraces  and  delights  of  the  will,  as  of  a  nurse  ;  then  lastly, 

it  grows  into  a  strong  man,  and  doth  of  itself  run  up  and 

dtown  our  little  world,  invade  all  the  faculties  of  soul  and 

l>ody,  which  are  at  last  made  the  instruments  of  Satan  to  act 

mnd  fulfil  it.     Satan,  at  the  first,  leads  us  downward  towards 

Iiell,  as  it  were,  by  steps  and  stairs,  which  though  they  go 

lower  and  lower,  yet  we  seem  still  to  have  firm  footing,  and 

'to  be  able  to  go  back  at  pleasure  :  but  at  last  we  find,  as  the 

way  more  and  more  slippery,  so  the  enemy  ready  at  hand  to 

push  us  down  into  a  dungeon  of  unrecoverable  misery,  did 

not  God^s  mercy  pluck  us  as  a  brand  out  of  the  fire.     Peter 

first  sleeps  only ;  that  seemed  the  exigence  of  his  nature  : 

then  he  followed  afar  ofl*;  that  happily  was  pretended  to  be 

only  the  drowsiness  of  his  sleeping :  then  he  sits  down   at 

the  fire,  and  that  was  but  the  coldness  of  the  air :  but  then 

comes  denying,  swearing,  cursing ;  and  had  not  Christ  in 

time    looked  back  upon  him,    the  next  step  and   regress 

would  have  reached  unto  the  jaws  of  hell.     But  it  was  the 

great  wisdom  and  mercy  of  Christ  to  honour  the  estate  of 

his  ignominy  and  reproach,  his  death  and  judgement,  with 

two  of  his  greatest  miracles,  the  assuming  of  a   repentant 

thief,  and  the  re-assuming  of  a  revolted  disciple. 

Meditation  X. 

It  is  no  wonder  if  Peter  be  tempted  to  forsake  his  Master, 
when  he  is  far  off  from  him.  How  can  he  choose  but  stum- 
ble and  fall,  who  hideth  himself  from  the  Sun  of  Righteous- 
ness, who  is  absent  from  the  light  of  the  world,  who  wanders 
out  of  the  way  of  life,  who  is  beyond  the  voice  of  that  word 
of  truth  which  only  succoureth,  directeth,  leadeth,  instructeth 
in  holiness  and  security  ?  He  which  testifieth  his  faith  by 
following,  and  yet  lays  open  his  flesh  and  weakness  by  fol* 
lowing  afar  off,  shall  be  sure  to  meet  with  such  an  enemy  as 
hates  our  faith,  and  therefore  takes  advantage  by  our  weak- 
ness to  oppose  it.  Our  faith  provokes  him  to  enmity;  for 
be  is  adversary  to  none  so  much  as  those  that  are  out  of  his 
power;  and  our  weakness  invites  him  to  an  assault;  for  he 
trembles  and  flies  from  opposition.     Had  Peter  abode  in 


]6  MEDITATIONS   ON 

the  company  of  his  Lord,  Satan  would  not  haye  dared  to 
tempt  him  unto  a  triple  denial  in  the  presence  of  such 
a  power,  whence  he  had  formerly  received  such  a  triple 
overthrow,  having  been  himself  broken  with  those  stones, 
and  hurled  down  from  that  pinnacle  and  mountain,  in  which 
he  thought  to  have  battered  and  broken  in  pieces  the  bA- 
vation  of  the  world  by  the  overthrow  of  its  Saviour.  Or 
if  perhaps  he  would  have  been  so  impudent,  or  so  venturous, 
as  to  thrust  into  the  presence  of  his  Maker,  and  before  him 
to  issue  forth  his  temptations;  yet  this  advantage  should 
Peter  have  had,  that  he  should  have  been  directed  with 
more  light,  and  assisted  with  greater  strength  to  resist  so 
impudent  an  assault ;  his  faith  haply  should  have  been  con- 
firmed, though  his  adversary's  malice  had  not  been  abated. 
And  we  know  the  Devil  never  overcomes  any,  that  is  not 
first  overcome  of  himself.  What  danger  is  there  in  fight- 
ing, where  there  is  no  danger  of  falling?  or  what  difference 
is  there  between  an  unopposed  security,  and  an  assaulted 
strength,  save  that  this  is  more  glorious,  the  other  no  whit 
the  more  safe  ?  He  is  not  far  from  Satan'^s  temptations,  who, 
belonging  to  Christ,  is  yet  far  off  from  his  presence  and 
assistance.  None  nearer  the  fury  of  a  strong  and  bloody 
malice,  than  a  weak  and  straggling  enemy. 

Meditation  XI. 

I  never  read  of  more  dangerous  falls  in  the  Saints,  than 
were  Adam'^s,  Lot's,  Sampson's,  David's,  Solomon's  and 
Peter^s;  and  behold  in  all  these,  either  the  first  enticers, 
or  the  first  occasioners,  are  women.  A  weak  creature  may 
be  a  strong  tempter;  nothing  too  impotent  or  useless  for 
the  Devil's  service.  We  know  it  is  the  pride  of  Satan  to 
imitate  God ;  as  God  magnifies  his  power  in  bringing 
strength  out  of  weakness,  so  doth  the  Devil  labour  to  gain 
the  glory  of  a  strong  enemy,  by  the  ruinating  of  a  great 
Saint  with  the  temptation  of  a  weak  sex.  Nor  is  he  bemn 
more  apish  than  cunning:  for  the  end  of  the  DeviPs  con* 
flicts  is  the  despair  of  his  enemy.  He  gets  Judas  to  betray 
his  Master,  that  he  may  after  get  him  to  hang  himself. 
And  he  hath  the  same  end  in  Peter's  denial,  which  he  had 
in  Judas's  treason.  Now  what  is  there  that  can  more  draw  % 
man  to  despair,  than  an  apprehension  of  greatness  in  his 


THfc     FALL    OF    PRTKH.  17 

»in?  and  what  fall  greater,  than  to  be  foiled  by  a  question 
b  J  a  maid  ?  What  could  more  aggravate  Peter's  sin,  than 
Chat  the  voice  of  a  maid  should  be  stronger  to  overcome 
him,  than  the  faith  in  a  Jesus  to  sustain  him?  The  Devil 
"tempts  us,  that  he  may  draw  us  unto  sin ;  but  he  tempts  us 
1>^  weak  instruments,  that  he  may  draw  us  unto  despair. 

Meditation  XII. 
Woman  was  the  first  sinner ;  and  behold  in  the  two 
p^eatest  falls,  and  most  immediate  denials  of  God,  Adam's, 
^sid  Peter\  woman  is  made  the  first  tempter.  So  much  as 
s^isy  one  is  the  Devirs  slave  to  serve  him,  so  much  is  he  his 
instroment  to  assii^t  sin.  A  sinner  will  be  presently  a 
Compter. 

Meditation   XIII. 

Peter  hath  no  sooner  denied  his  Master,  but  he  c^oes  out 

fWtber  from  him.     See  what  a  concord  there  is  between  our 

Ociembers  in  sinning !  how  the  action  of  the  foot  bears  wiu 

viess  to  the  apostasy  of  the  tongue !    But  why  should  Peter 

Set  him   out  for  fear  of  an   attachment,   and  farther  exa- 

mination,  having  already  by  his  denial  cleared  himself,  and 

(for  aught  he  sees)  satisfied  his  adversary  ?    Surely  there  is 

Ho  security  to   be  expected  from  the  denial    of  our   Lord. 

He  who  thinks  to  gain  ease  by  sinning,  misseth  of  his  end, 

^nd  shall  be  more   afraid  after  he  hath  cleared  himself  by 

apostasy,  than  he  was  before.     It  is  not  the  way  to  avoid 

the    storms    of    danger,    by    making  shipwreck  of  a  good 

conscience;  and  to  free  ourselves  from  the  hands  of  men,  by 

tunning   upon   the  wrath  of  God.     He   who   hides  himself 

in  the  hedge   of  wickedness   from  danger,  shall  meet  with  a 

serpent  instead  of  safety ;  and  shall  he  so  much  the  more 

suspicious   of   other  men^s    fury  and   persecution,   by   how 

much   the   more   he   is    sensible  that   he  hath  deserved  it. 

peter  sate  boldly  amongst  them,  while  he  was  in  danger;  he 

hath  no  sooner  made   his  apology,  but  he  is  gone  straight. 

The  same  that  befell  Peter  here  in  denying  his  de|)endence 

on  bis  Saviour,  did  once  befall  Adam  in  denying  the  truth  of 

his  Maker;  the  next  news  which  you  hear  of  them,  is  their 

flight,  their  fear.     Sin  is  ever  deceitful,  and  pays  nothing 

vot,  rv.  r 


|8  MEDITATIONS    ON 

less  than  wlmt  i(  proniisetlt.    The  first  thing  that  ever  p 
itself,  was  sin. 

Meditation  XIV. 
Is  the  nature  of  woman  more  inquisitive,  or  more  mk- 
lignant,  that  amongst  so  many  other  servants,  a  woraao 
should  begin  the  Eecond  accusation?  The  Devil  will  double 
a  weak  temptation,  if  it  have  proved  prosperous;  and  looks 
rather  to  the  iesue,  than  to  the  instruinenta  of  his  aesauiR 
The  first  moid  tempted  Peter  by  questioning  him  ;  thisw- 
cond,  by  accusing  him  to  the  other  servants:  frODi  whkll 
latter  we  nay  infer,  that  those  who  are  aptest  to  tempt,  us 
aptest  to  accuse.  These  two  are  the  Devil's  gntnd  instn-  , 
ments  tu  work  the  ruin  of  mankind.  He  first  tempts  a  an 
to  sin,  and  then  he  accuseth  him  to  God.  And  therefore  he 
hath  both  names  in  an  equal  propriety,  a  tempter,  and  an 
accuser;  and  these  on  all  sides.  He  first  tempted  mas  to 
forsake  his  Maker,  and  accused  his  Maker  of  deceiving  mu; 
next  he  tempts  God  to  judgement  upon  man,  by  accuat^ 
man  of  wickedness  towards  God :  and  lastly,  after  be  hall) 
tempted  any  man  unto  sin,  he  begins  to  accuse  him  to  hit 
brethren  without,  and  his  own  conscience  within.  Enr 
when  thou  fee  I  est  an  assault,  begin  to  fear  an  accusation: 
and  learn  to  prevent  the  Devil's  malice,  by  resisting  hii 
temptation . 

Mehitation  XV, 
We  may  here  see  the  method  of  Satan.  His  first  temp- 
tation is  by  one  only  maid ;  his  second,  by  many  serviutt* 
that  stood  by.  The  more  weak  and  naked  he  finds  us,  with 
the  greater  force  he  makes  upon  us;  using  his  first  atMult 
to  try,  but  hia  second  to  wound  us :  as  in  the  battery  « 
breaking  open  of  a  city,  one  man  may  serve  for  a  spy  w 
watch  the  gates,  to  take  notice  of  the  defences,  and  to  mskc 
relation  of  the  weaknesses  or  force  of  either ;  but  when  ihcy 
are  by  his  report  found  unable  for  resistance,  there  tJien  fol- 
lows the  irruption  of  a  whole  army,  bringing  nothing  but 
the  threats  of  blood  and  slaughter:  so  is  it  with  Snbto 
towards  our  souls;  after  he  hath  sent  one  aakaller  tempU- 
tion  as  a  spy  to  observe  our  foititicatione,  and,  upon  the  wt- 
cess  and  report  of  it,  finds  how  weak  we  are  to  withstand  hi> 


rni':   fam.  of  pktku.  19 

forces,  he  then  rushes  in  upon  us  with  a  multitude  oi'  his 
armed  and  more  able  servants ;  who  certainly  would  take 
possession  of  us,  and  hold  us  in  peace  as  their  own,  did  not 
a  stronger  than  he  come  upon  him«  and  overcome  him,  and 
divide  the  spoils. 

Meditation  XVI. 

The  form  and  manner  of  Petefs  second  denial,  is  (not 
without  s|)ecial  reason,  as  I  conceive)  diversely  related.     In 
one  Evangelist  the  words  are, '  I  know  not  the  man ;'  in  an- 
other, '  I  am  not  of  them/     One  would  think  these  were  two 
denials.     May  not  a  man  know  him,  unless  he  follow  himf 
No.     Behold  a  mystery  of  faitli  in  the  fall  of  Peter.     No  man 
knows  Christ,  unless  he  be  one  of  them  that  follow  him,  and 
to  whom  he  hath  united  himself.     If  it  had  been  true, '  I  am 
not  one  of  them,'  it  Iiad  been  true  also,  *  I  know  not  the  man/ 
All  knowledge  consists  in  mixture  and  union,  whereby  the 
ttoderrtanding  receiveth  into  it  the  image  and  similitude  of 
the  thing  which  it  knows ;  which  made  the  philosopher  say, 
Tbat  the  soul,  in  understanding  a  thing,  is  made  the  very 
tiling  which  it  understands  ;   namely,  in  that  sense  as  we 
call  the  image  of  the  face  in  a  glass,  the  face  itself;   or  the 
iiiprestion  in  wax,  the  seal  itself.     Now  then  there  is   no 
onion  between  Christ  and  us,  no  dwelling  of  him  in  us,  no 
ingrafture,  or  incorporation  of  us  into  him,  without  that 
ikith  whereby  we  follow  him,  which  makes  us  to  be  so  nearly 
one  with  him,  that  (  in  the  judgement  of  the  learned )  the 
name  of  Christ  is  sometimes  in  the  holy  Scriptures  taken  for 
the  Church  of  Christ.    And  therefore  to  those  that  believe, 
to  them  only  he  hath  given  to  know.     Christ  is  not  truly 
apprehended  either  by  the  fancy  or  the  understanding.     He 
it  at  once  known  and  possessed.     It  is  an  experimental,  and 
not  a  speculative  knowledge  that  conceives  him:   he  under- 
ttinds  him,  that  feels  him.     We  see  him  in  his  grace  and 
tcntby  in  his  word  and  promises,  not  in  any  carnal  or  gpross 
pivence.     Pilate  knew  him  in  that  manner,  and  Judas,  as 
wdl  aa  Peter.     A  true  believer  can  see  and  know  him  better 
ia  heaven  at  the  right  hand  of  his  Father,  by  a  sacmmental, 
thatt  a  papist  can  on  the  altar,  in  the  Jewish  and  Pilate- 
fcaads  0^  «  maaa-priest,  by  a  transubstantiated  bread.     Let 
dMir  feith  have  the  aaaiatanee  of  teeth  and  jaws;  ours, 

c2 


20  MEDITATIONS    OK 

though  toothless,  eats  him  with  less  injury,  and  with  more 
nourishment. 

Meditation  XVII. 
The   increase  of    the  enemy's   temptation,    accumulates 
unto  the  apostle'^s  sin.     When  Peter   is   pressed  a  second 
time,    and   with    more   strong  opposition,    he  conceives  a 
naked   and   empty  denial,    to    be  an   implicit   confession; 
and  therefore  that  he  may  make  them  more  credulous,  be 
makes  himself  more  impious ;  and  to  gain  faith  with  men, 
he  not  only  denies,  but  forswears  his  faith  with  God,  making 
Christ  himself  the  witness  and  patron  not  only  of  a  lie,  but 
also  of  a  revolt.     With  how  deep  a  die  of  sin,  with  how 
many  degrees  of  corruption,  will  the  habjt  of  faith  consist! 
That  failed  not  Peter,   though  the   exercise    thereof  were 
awhile   smothered    and   suspended.       Christ's   prayer   was 
stronger  to  preserve  it,  than  his  denial  to  root  it  out.     That 
very  action,  which  if  it  had  proceeded  from  a  heart   qua- 
lified with  other  dispositions  of  stubbornness,  malice,  and. 
duration,  would  have  been  the  irremediable  sin  against  th 
Holy  Ghost ;  was  in  Peter,  proceeding  from  fear  and  weak 
ness,  the  sin  of  a  believing  and  faithful  heart.     How  ma 
the  godly  in  this  one  example  both  learn  to  despair  of  thek 
own  strength,  which   cannot  without  Christ^s  assistance  u 
hold  them  from  so  deep  a  fall ;  and  not  to  despair  of  b^  s 
mercy,  which  can  keep  faith  in  a  corner  of  that  very  hear-f^ 
which  lies  drenched  and  weltering  in  its  own  blood ;  anc# 
can  raise  up  unto   martyrdom   a  man  that   had  so  deeplr 
plunged  himself  into  apostasy !     He  that   suffered  Judas  /o 
be  the  horrid  subject  of  his  judgement,  i-aised  Peter  from  a 
sin  (  I  verily  think  )  in  itself  as  great,  to  be  the  preacher  and 
witness  of  his  mercy. 

Meditation  XVIII. 

How  leprous  and  spreading  is  sin !  how  weak  and  impo- 
tent is  nature  !  how  unsatisfiable  and  importunate  is  the 
devil  and  his  instruments !  A  double  temptation  is  not  enough 
on  Satan^s  part,  after  a  double  denial ;  nor  is  a  double  de- 
nial on  Peter^s  part  enough  confirmed  by  a  single  perjury. 
The  Devil  goes  farther  in  tempting,  the  poor  disciple  goes 
farther  in  denying:  the  truth  whereof,  that  he  may  thejnore 


THE    FALL    OF    PETER.  21 

easily  enforce  it,  he  ccfiifirtus,  according  to  the  law,  by  two, 
but  those  wicked,  witnesses ;  and  to  a  second  oath   is  there 
joined  an  execration.  An  execration  strong  and  deep  enough 
to  make  Peter  no  liar,  though  an  apostate ;  I  mean,  to  verify 
the  truth  of  his  denial,  and  to  make  him  indeed  none  of  those 
who  alone  knew  their  Saviour.      For  it  wiui  (if  the  word  re- 
tain here  the  same  force  which  it  doth  in  St.  PauFs  Epistle  to 
the  Romans)   a  curse  greater  than  any  curse,  even  un  ana- 
thema, a  wish  of  eternal  separation   from   the  presence  of 
God.     It  is  no  wonder  if  he  dare  deny  Christ  in  earth,  and 
in  dishonour,  who  can  adventure  to  wish  an  eternal  absence 
fi'om  him  in  heaven  in  his  glory.    1  never  remember  any  ana- 
thema that  proceeded  not  from  love  and  fear ;  that  of  Moses 
<iad  Paul  from  love  of  the  safety,  and  fear  of  the  destruction 
of  their  brethren  ;  that  of  Peter,  from  a  love  of  himself^  and 
^  fear  of  death.     How  strong  and  violent  are  passions,  whe- 
Oier  holy  or  natural,  wh'r^n  once  tiuly  apprehensive  of  their 
object !  How  secure  and  negligent  can  they  make  Peter  of 
his  eternal  estate,  to  avoid  perhaps  but  the  dis)>leasure  of  a 
■iciortal  man!  It  is  the  misery  and  error  of  corrupt  nature,  to 
shelter   itself  against  danger  under  sin,  and   to  think  itself 
Sufficiently  safe,  when  it  is  violently  wicked. 

Meditation  XIX. 

He  hath  not  only  deserved  a  curse,  but  provoked  it,  that 

l^ath  prayed  for  it ;  who  could  but  expect  the  execution  after 

^e  petition  ?     But  behold  the  mercy  of  a  provoked  God  ! 

Though  Peter  have  asked  a  stone,  a  corner-stone    to  fall 

^pon  him,  and  grind  him  to  powder,  yet  he  giveth  him  in* 

«itead  thereof,  the  bread  of  eternal  life,  the  wine  of  repentant 

tears:  though  he  crave  a  serpent,  a  fiery  serpent  to  sting 

Viim  for  ever  unto  death,  yet  he,  like  a  compassionate  Saviour, 

gives  him  the  voice  of  a  cock,  the  sight  of  a  brazen  serpent 

to  recover  his  wounds.     Peter  hath  provided   a  whole  load 

of  sin*  for  Christ  to  carry  to  his  approaching  cross ;  and 

Christ  hath  thrown  on  him  such  a  burden  of  mercies,  as  shall 

sink  him  deeper  in  the  waters  of  repentance  and  admiration, 

^n  he  was  before  in  danger. 


UtnlTAI'lONS    ON 


Meditation  XX. 
One  would  think,  that  such  a  great  recovery  should  be 
effected  by  the  hand  of  some  glorious  ministry,  by  the  voire 
of  an  angel  or  a  prophet.  But  see  a  miracle  in  weaknewl 
A  cock  is  made,  as  it  were,  a  John  Baptist,  to  forerun  the 
look  of  Christ,  and  to  preach  repentance.  That  God  whfcli 
can  in  power  work  without  means,  does  in  wisdom  make 
use  of  the  basest,  and  can  open  the  mouth  of  a  beast  for  tht 
conversion  of  a  man.  How  careful  ought  we  to  be  in  th* 
use  of  means,  when  God  seldom  worketh  withont  thwof 
How  humble  in  the  use  of  prayer,  when  the  means  work  BOt 
without  God!  The  ordinary  courses  of  nature,  the  mosttc- 
cidental  occurrences  in  the  world,  are  sanctified  unto  the 
good  of  the  elect,  and  are  the  instruments  of  God  forthdr 
salvation. 


Meditatiom  XXI. 
But  why  should  our  Saviour,  in  this  great  work,  chute  tin 
service  of  a  cock  for  the  ministry  of  repentance  ?  There  i« 
ever  some  mystery  in  Chrisfs  instruments.  If  he  will  give 
sight  to  a  blind  man  by  impotent  and  unlikely  means,  thej 
shall  be  a  mixture  of  something  out  of  his  own  mouth,  vitti 
something  out  of  the  earth,  to  shew  that  the  virtue  of  Chri)!'* 
mouth  in  the  earthy  and  clayey  vessels  of  mortal  men,  n  o^ 
force  to  open  the  eyes  of  the  ignorant  and  impeuiteol- 
Christ  in  this  crow  of  the  cock  hath  given  Peter  as  weilei' 
example  to  follow,  as  an  occasion  to  repent;  ns  well  tau^' 
him  in  the  execution  of  his  apostleship,  as  converted  tiiw 
fVom  the  estate  of  a  backslider.  A  true  minister  that  lotC 
Christ  and  his  sheep,  must  liave  the  wings  of  a  cock  to 
rouse  up  first  himself  from  security ;  and  then  being  con- 
verted, powerfully  to  awaken  and  strengthen  others:  and 
the  watchfulness  of  ft  cock,  to  be  ever  ready  to  discover  uhJ 
forewarn  danger ;  and  the  voice  of  a  cock,  to  cry  aloud,  an^ 
tell  Israel  of  their  sins,  and  terrily  the  roaring  lion  that  seek' 
to  devour  them  :  and  lastly,  the  hours  of  a  cock,  to  preacli 
in  season,  and  out  of  season,  the  glad  lidinRs  of  salvatiofl. 


TH£    KISING    OP    PLTER.  23 

Meditation  XXII. 
Who  would  think  that  a  weak  cock  should  be  able  to  do 
more  with  Peter,  than  prophets  and  apostles  with  other 
men  ?  That  the  noise  of  a  cock^^s  crow  should  be  heard  so 
deep  as  the  confines  of  hell  ?  Surely  no  man,  if  these  weak 
means  were  not  quickened  and  seconded  with  the  look 
of  Christ.  He  first  turns  and  looks  back  in  mercy  upon 
Peter,  before  Peter  can  return  in  sorrow  and  repentance 
uto  him.  '*  By  him  live,  and  move,  and  have  their  being,*" 
as  well  Christians  as  creatures.  The  very  faithful  themselves 
would  lie  still  in  that  depth  of  sin  whereinto  they  have  been 
plunged,  if  that  power  which  in  wisdom  suflers  them  to  fall 
in,  should  not  in  grace  and  pity  raise  them  up.  Peter  can- 
DOt  remember  the  word  of  his  Master,  till  Christ  remember 
the  misery  of  his  disciple. 

Meditation  XXIII. 

See  here  the  greatness  of  ChrisOs  grace!  One  would 
think  that  he  should  have  been  wholly  taken  up  with  the 
dishonour  of  his  present  condition,  with  the  sense  of  his 
Father's  desertion,  with  the  foresight  of  his  approaching  suf- 
ferings. And  yet  behold,  when  he  is  wholly  possessed  of 
weakness,  he  is  yet  at  leisure  for  a  work  of  power.  The 
righteous  justice  of  his  God,  and  the  unjust  cruelty  of  his 
enemies,  were  not  able  to  drive  him  from  the  remembrance 
or  exercise  of  his  mercy.  He  that  came  to  sufl'er  all  these 
things  for  man,  does  in  the  midst  of  his  sufferings  remember 
man,  honouring  the  scorns  and  buffets  of  his  judgment,  with 
the  conversion  of  a  fallen  apostle  ;  and  the  nails  and  igno- 
minies of  his  cross,  with  the  conversion  of  a  reviling  thief. 

Meditation  XXIV. 
And  now  methinks  1  see  in  the  face  of  Christ,  a  throng 
and  a  conflict  of  affections.  One  while  1  see  an  angry  and 
upbraiding  face  against  Peter^'s  revolt;  another  while  a  pitiful 
face,  commiserating  his  frailty ;  then  a  merciful  face,  con- 
verting him  ;  and  next  a  gracious  and  favourable  face,  invit- 
ing him.  If  it  were  a  face  of  anger,  see  then  the  nature  of 
&ith  in  Peter  and  all  the  godly,  which  through  the  clouds 
of  his  displeasure  can  discover  the  comfortable  light  and 
beams  of  a  Saviour,  as  well  as  through  his  veil  of  flesh  and 


24  MEDITATIONS    ON 

dishonour,  discern  the  power  and  majesty  of  God ;  like  the 
woman  in  the  Gospel,  whose  faith  could  interpret  the  very 
odious  name  of '  dog,^  uttered  from  the  mouth  of  Christ,  to 
be  a  trial  of  her,  and  not  u  rejection  ;  rather  a  hiding  than  a 
denying  of  mercy.  If  it  were  a  face  of  grace  and  invitation, 
see  the  nature  of  sin,  which  is  to  make  a  man  afraid  even  of 
an  appeased  God  ;  and  of  repentance,  which  when  the  soul 
is  invited  to  the  rivers  of  joy  which  make  glad  God^scity,  can 
be  at  leisure  to  drink  of  those  bitter  teal's,  which  make  heavy 
the  hearts  of  sinners.  If  it  were  a  pitiful  and  commiserating 
face,  see  how  it  works  alike  qualities  in  Peter,  who  then 
only  can  begin  to  lament  himself,  when  he  is  first  lamented 
by  his  Saviour.  Lord  !  never  let  thy  saving  face  be  turned 
back  from  me,  but  be  thou  always  pleased  to  look  upon  me, 
whether  in  tender  displeasure,  or  in  a  pitiful  mercy ;  that  so  I 
may  be  driven  by  sorrow  out  of  myself,  and  by  faith  unto  thee. 

Meditation  XXV. 
The  first  beginning  of  Peter^s  repentance,  is  a  remem- 
brance of  the  words  of  Christ,  an  applicative  and  feeling 
recordation  of  them.  How  powerful  is  temptation  to  banish 
out  of  man^s  mind  all  conceit  of  God's  truth,  or  his  own 
danger !  He  that  is  too  mindful  of  his  safety,  will  be  too  un- 
mindful of  his  faith.  A  sanctified  memory,  whether  in  re- 
taining of  Divine  Truth,  or  in  presenting  our  own  sins,  is  an 
excellent  preparative  to  repentance ;  and  like  a  steady  wind, 
doth  collect  and  draw  together  those  clouds,  whence  shall 
after  issue  forth  those  happy  tears. 

Meditation  XXVI. 

But  what  was  it  that  Peter  remembered  ?  It  is  not  said, 
Peter  now  considered  how  he  stood  naked  and  open  to 
the  flames  of  Hell,  or  how  he  had  exposed  himself  to  the 
scourges  of  an  inward  tormentor,  to  the  scorchings  of  a 
bosom-hell,  his  conscience,  or  to  the  fearful  judgement  and 
revengre  of  him  whom  he  had  injured  by  denying;  and 
therefore  he  went  out  and  wept :  it  was  fear  that  made  him 
fall,  it  made  him  not  repent :  but  it  was  only  the  merciful 
prediction  of  Christ  which  he  remembered;  what  alight 
esteem  he  had  made  of  that  gracious  caution  which  should 
have  armed  him  against  temptations :  and  this  made  him  gu 


THE    RISING    OF    PETER.  25 

out  and  weep.  Tlie  abuse  of  God^s  mercy,  the  grieving  uf 
God's  Spirit,  the  undervaluing  of  God's  truth,  more  wounds 
the  soul  of  a  repentant  sinner,  than  all  the  gripes  of  con- 
science, or  flames  of  Hell. 

Meditation  XXVII. 
But  what  makes  thee  (O  blessed  convert)  thus  to  start 
and  turn  'upon  the  look  of  thy  Lord,  and  the  remembrance 
of  thy  sin,  as  if  the  repentance  for  the  denial  of  thy  tongue, 
had  made  thy  foot  again  to  deny  thy  Master?    Whither  run- 
nest  thou,  Peter,  from  such  a  fountain  of  mercy  ?  Hast  thou 
either  mistaken  the  look  of  thy  Saviour,  which  was  to  draw 
and  reunite  thee  unto  him,  not  to  drive  or  banish  thee  from 
him?  or  hath  thy  sorrow  drowned  thy  faith,  and  made  thee 
forget  that  glorious  profession  which  thou  once  didst  make 
out  of  a  happy  knowledge  of   experience  and   belief  that 
Christ   had  the  words  of  eternal  life  ?    and    whither  then 
goest  thou  ?     Hast  thou  forgotten  that  he  had  balm  to  cure 
thy  grief,  and  blood  to  blot  out  thy  sin  ?    that  he  could  at 
once  both  comfort  and  restore  thee,  and  render  unto  thee  thy 
former  joy  and  grace?   Why  didst  thou  not  run  into  his  em- 
braces, and  in  token  of  thy  repentance  and  belief,  in  thy 
body  lay   hold  upon  him,  and   wash    him   with    thy   tears 
against  his  burial  ?    But  behold  the  mystery  of  Peter^s  re- 
covered faith  !    see  how  he  acknowledgeth  his  Saviour  when 
he  turneth  from  him  ;  and  is  reinvested  with  the  honour  of  a 
disciple,  though  he  seem  still  rather  to  forsake,  than  to  fol- 
low his  Lord.      His  repentance  doth  in  action  confirm,  what 
his  faith  once  did  in  words  confess,  that  Christ  was  the  Son 
of  the  living  God.     Behold  in  the  departure  of  Peter,  an 
article  of  thy  faith,  even  the  Divinity  of  thy  Saviour.     Had 
not  Christ  been  as   well    without,  where    Peter    wept,  an 
within  the  hall  where  the  Jews  blasphemed,  Peter  had  again 
denied,  and  not  returned  unto  his  Lord  :  and  that  which  is 
now  a  mystery,  would  have  been  a  revolt.     It  is  nothing  but 
faith  that  from  without  could  still  through  the  walls  look  in- 
to the  house,  and  there  through  the  infirmity  of  a  buffeted 
and  coDtemned  body,  descry  the  glory  of  a  merciful  and  re- 
coDctled  God.     It  is  nothing  but  faith  that  can  from  earth 
look  into  the  highest  Heaven ;  and  when  it  is  absent  front 
Christ,  not  only  groan  after  him,  but  grasp  and  lay  hold 


26 


MEDITATIONS   0^f 


Upon  liiiD.  The  ubiquity  of  Christ  gives  unto  that  believer 
who  halh  iotereei  in  him,  a  kind  of  ubiquity  also  :  and  bb  he 
is  in  earth  by  hia  power,  though  in  Heaven  by  his  presence; 
BO  a  believer,  though  in  his  body  on  the  earth,  yet  is  in 
Heaven  by  his  faith.  It  is  the  nature  of  faith  to  give,  as 
subsistente  and  being  unto  things  yet  to  come,  so  a  kind  of 
presence  also  unto  things  most  remote  and  distant;  and  can 
even  converse,  and  lay  hold  on  Christ,  though  he  be  in 
Heaven. 

Meditation  XXVIII. 
But  what,  Peter !  though  thou  canst  find  thy  Saviour  with- 
out the  hall,  is  there  no  comfort  to  be  taken  in  his  senaibie 
presence?  doth  the  possession  of  faith  make  vain  and  fruit- 
less the  fruition  of  sight?  U  it  not  some  joy  to  see  him, 
because  it  is  so  much  blessedness  to  believe  in  him?  Was 
there  health  in  his  garment,  and  is  there  no  pleasure  in  his 
presence  ?  Was  the  womb  blessed  that  held  him,  and  is 
there  not  some  blessedness  in  the  eyes  that  see,  and  the 
hands  that  embrace  him  1  Was  it  from  temptation,  which 
had  before  foiled  thee,  that  thou  didst  fly  as  a  burnt  child 
from  the  fire  ?  Was  the  voice  of  a  virgin  able  lo  drive  ihee 
from  the  Son  of  a  Virgin  ;  or  the  challenge  of  a  servant,  from 
the  presence  of  a  Lord  ?  Was  not  that  look  able  to  confirm 
thee,  which  was  able  to  convert  thee  .'  Or  couUlst  thou  fenr 
to  fall  from  the  rock,  thy  Saviour,  because  thou  hadsl  be- 
fore fallen  from  the  sand,  thy  presumption  ?  Or  was  it  out 
of  a  loathing  of  that  place  of  blasphemy  where  thy  Master 
and  thy  God  did  suffer  the  base  reproaches  of  wicked  men  ? 
could  the  air  of  that  place  be  infectious,  where  was  so  pre- 
cious, so  innocent,  so  saving  a  breath  to  sweeten  it  ?  Was 
the  blasphemy  of  a  Jew  more  pestilent  to  pollute,  than  the 
grace  of  thy  Jesus  to  sanctify  the  high-priest's  hall  ?  The 
presence  ol  Christ  could  make  that  place  a  heaven  to  Peter, 
which  the  blasphemies  of  a  Jew  had  made  his  hell.  It  was 
neither  the  vileness  ofthe  place,  nor  the  question  of  a  ser- 
vant, which  could  have  done  thee  any  violence.  They  might 
tempt,  they  could  not  wound  thee.  A  mountain  stands  un- 
moved though  the  winds  be  impetuous,  when  a  smaller 
breath  iiot  only  shakes  but  breaks  down  a  r^ed.  If  thy 
Lord  have  given  thee  strength,  thy  adversary  cannot  give 


THE    RISING    OF    PETEK.  27 

tfaee  a  fall :  if  he  beckon  on  thee  to  turn,  thou  art  by  his 
finger  sufficiently  armed  against  a  torment,  a  devil,  much 
more  against  a  temptation,  a  maid.  But  such  is  the  reco- 
very of  iaith,  as  of  health,  it  proceeds  by  degrees,  from 
weakness  unto  strength,  from  fear  unto  confidence,  and 
dares  not  trust  in  Christ  without  some  trembling.  Peter  is 
assured  of  his  Master^s  love,  and  yet  he  is  ashamed  of  his 
own  sin.  Shame  is  ever  sin's  companion.  He  durst  not  to 
look  that  Master  in  the  face,  whom  so  lately  he  had  denied: 
he  could  with  the  publican  knock  his  breast,  he  could  not 
look  up  to  heaven,  to  the  face  of  his  Master ;  he  could  pray 
unto  Christ,  he  could  not  accompany  him.  And  as  the 
modesty  of  nature  makes  a  man  able  to  deliver  more  of  his 
mind  in  absence  than  in  presence :  so  the  shame  of  sin 
makes  Peter  more  confident  without,  than  within  the  halt. 

Meditation  XXIX. 

Wc  find  not  that  Peter  after  this  saw  Christ  till  his  re- 
surrection; and  then  none  so  particularly  invited  unto  his 
sight,  none  so  forward  and  hasty  to  have  recourse  unto  the 
garden.  Was  it  grief  at  his  Master's  misery,  or  at  his  own 
sin  (with  the  lamentation  of  both  which,  he  could  best  in 
private  glut  himself)  ?  or  was  it  fear  of  the  majesty  in  his 
Master^s  face,  or  of  weakness  in  his  own  breast,  which  drove 
him  out  of  the  hall  to  weep?  Surely  perhaps  all.  He  de- 
parted from  the  face  of  his  Lord,  from  the  company  of  bis 
tempters,  provoked  thereunto  by  the  shame  of  his  fall,  by 
the  experience  of  his  frailty  :  he  departed  from  the  com- 
mitting of  more  sin,  from  the  sight  of  more  misery,  because 
he  knew  not  whether  he  should  find  more  mercy,  or  be  able 
to  bear  more  sorrow.  But  when  once  Christ,  through  the 
power  of  his  resurrection,  had  clothed  himself  with  glory, 
and  Peter  by  the  angel's  message  was  unclothed  of  fear, 
none  more  hasty  to  enjoy  the  benefit  of  his  real  presence. 
Re  ran^  and  went  down  into  the  sepulchre,  not  hoping  to  see 
there  a  weak  and  captive  body,  but  (as  he  did)  a  conquered 
and  deceived  grave  ;  only  the  relicks  of  weakness,  and  the 
witnesses  of  power.  What  haste,  think  we,  made  he  to  rise 
up  unto  his  Saviour^s  kingdom,  that  was  so  ready  to  go 
down  into  his  grave  .^  When  Nature  is  raised  up  from  her 
ruins  and  decays,  when  the  conscience  is  cleansed  from  tlie 


28  MtDlTAIlONS     ON 

guilt  of  sin,  gr  burden  of  sorrow,  wlien  a  lapsed  s&iiit  hsth 
regained  his  measure  of  grace  and  Iranqiiillity,  he  is  so  mucb 
the  more  speedy  in  heavenly  pursuits,  by  bow  much  bis  for- 
mer fall  had  been.a  disadvantage  to  his  progress:  and  ihost- 
sharp  sins  which,  bein^  acted,  did  wound  him,  do  now, 
being  remembered,  only  spur  him  forward  iu  bis  way.  The 
very  sins  of  the  godly,  contrary  to  the  barrenness  of  their 
own  nature  (which  bringeth  forth  nothing  but  death),  are  by 
the  mercy  and  wisdom  of  God,  made  fruitful  and  uf  use  un- 
to them.  The  Devil,  in  wounding  them,  wounds  himself; 
and  though  his  fiery  darts  may  perhaps  at  first  find  entrance ; 
yet  when  they  come  to  the  bottom  of  a  faithful  heart,  they 
meet  there  with  a  rock  of  salvation,  from  whence  they  are 
driven  back  into  the  face  of  him  that  threw  them.  When 
the  Devil  batters  any  one  virtue  in  a  saint,  he  does  in  the 
iusue  nothing  else  but  pluck  out  the  stones  of  his  own  build- 
ing. Though  he  breaks  David's  bones,  tliough  be  sift  and 
winnow  Peter's  faith ;  yet  both,  when  they  are  restored,  will 
be  like  a  broken  bone,  stronger;  and  like  wheat  sifted, 
finer;  and  will  also  by  instructing  and  confirming  of  oiIuts, 
draw  more  men  frum  him,  than  he  before  had  done  graces 
from  them. 


Meditation  XXX. 
Peter  had  expected  great  security  in  the  denial  of 
Saviour;  and  behold  the  issue  and  upshot  of  all,  '  he  wept 
bitterly.'  Now  are  his  eyes  turned,  as  it  were,  into  a  valley 
of  Megiddo,  his  head  into  a  fountain  of  water,  and  his  soul 
is  even  drenched  in  whole  floods  of  sorrow.  Sin  is  uol  only 
deceitful  in  depriving  us  of  those  hoped  immunities  which 
we  seek  for  in  it,  but  fruitful  likewise  in  an  ample  iitcreaie 
<jf  evil.  It  not  only  depriveth  us  of  comfort,  but  heupeth 
unto  our  misery.  Like  a  great  thick  cloud,  which  not  only 
interposeth  between  the  Sun  of  Righteousness  and  us,  hiding 
the  light  of  his  countenance  from  us,  but  withal  also  shower* 
down  on  our  deceived  souls  whole  storms  of  woe  and  i>hame. 
There  is  ever  a  weeping  follows  sin.  Either  such  a  despe- 
rate weeping  as  bath  that  dreadful  concomitant  added  unto 
it,  gnashing  of  teeth,  or  such  a  repentant  weeping  as  is  sea- 
led up  from  the  mouth  of  Christ  luninelf  with  a  blusaii 
unlil  (lit  day  of  redemption.     And   blet>t>L'd  indeed 


I 


THE    RISING    OF    PETER.  29 

tears  of  a  converted  revolter ;  and  happy  is  this  very  misery 
of  a  mourning  offender : — for  as  water  boiling  and  running 
over,  puts  out  that  fire  which  first  raised  it  up  ;  so  the  tears 
of  true  repentance  serve  to  extinguish  those  flames  and  ter- 
lOfB  of  conscience,  and  to  blot  out  those  burning  sins  (the 
isaues  of  Satan's  fiery  temptations)  which  first  caused  them, 
by  the  means  of  Chrisf s  grace,  to  run  over.  Lord !  give  us 
in  the  first  place  thy  sustaining  grace,  which  may  preserve 
ut  from  the  danger  of  great  and  scandalous  offences:  but 
if  thy  wisdom  find  it  otherwise  requisite,  to  punish  our  pre- 
sumptions with  a  temporary  desertion^  and  by  withdrawing 
thy  power  to  let  us  be  foiled  with  the  assault  of  carnal 
temptations ;  yet  never  deny  us  that  restoring  grace,  which 
may  re-establish  us  in  thy  favour.  Give  us,  if  not  the  grace 
of  standing,  yet  the  grace  of  weeping ;  that  though  we  can- 
not  be  innocent,  we  may  be  repentant. 


A  NNOTATIONS 


ON 


•     THE  BOOK  OF  ECCLESIASTES 


E  C  C  L  E  S  I  A  S  T  E  S, 

OR 

THE  PREACHER. 


THE    ARGUMENT. 

*TuE  author  of  this  book,  both  by  the  style,  and  by  the 
^tle  of  it,  appeareth  to  have  been  Solomon  ;  since  no  other 
^on  of  David  was  king  in  Jerusalem,  but  he.     He  seemetb 
^  have  written  it  in  his  old  age,  when  he  took  a  more  seri- 
ous view  of  his  past  life ;  the  honours,  pleasures,    wealth, 
Wisdom,  he  had  so  abundantly  enjoyed  ;  the  errors  and  mis- 
carriages, which  he  had  fallen  into ;  the  large  experience, 
^^d  many  observations   he  had    made,    of  things   natural, 
^oral,  domestical,  civil,   sensual,  divine;  the  curious  and 
^Htical  inquiry  he  had  made  after  true  happiness,  and  what 
contribution  all  things  under  the  sun  could  afford  thereunto. 
Concerning  which,  he  doth,  1.  In  the  general,  discover  the 
^tter  vanity  and  insufficiency  of  all  things,  here  below,  to 
^ake  a  man  blessed,  in  regard  of  their  mutable  nature,  of 
^eir  weakness  and  disproportion  to  the  soul  of  man  :   of 
^e  weariness  which  is  contracted  by  the  studying  of  them : 
^nd  the  impossibility  of  ever  drawing  from  them  more  than 
'^^th  been  formerly  extracted  ;  and    consequently  the  fruit- 
'^Bs  attempt  of  any,  that  should  ever  after  go  about  to  re- 
^ive   satisfaction   from   them.     2.   He   demonstrateth   this 
S^oeral  proposition  touching  the   most  vain  vanity   of  all 
^ings  under  the  sun,  by  an   induction  of  those  particulars, 
''X>m  which,  above  all  others,  men  usually  expect  the  great- 
^t  contentment      Those  are,  1.  Wisdom  and  knowledge 
*^th  natural  and  moral ;  for  inquiry  whereinto  no  man  was 
^^er  furnished  with  greater  abilities  and  stronger  inclinations 
*^    himself;  or  with  more  fitting  provisions  and  assistants 
^Om  without,  than  Solomon  was,  in  regard  of  the  greatness 
^f'  his  dignity  and  estate  :  and  yet,  after  all,  he  concludetb, 
^^at  wisdom  and  knowledge  do  but  increase  grief  and  sor- 
VOL.  IV.  n 


^ 


34  ANNOTATIONS    ON  [tHK 

row ;  80  far  are  they  from  bringing  such  blessedness  to  the 
soul,  as  may  fully  satisfy  the  desires  thereof.  2.  Pleasures 
and  delights,  which  he  had  as  much  advantage  by  his  great- 
ness to  enjoy,  and  by  his  wisdom  to  examine,  as  ever  any 
other  man  should  have  :  and  yet  all  the  content  he  expected 
from  them,  did  end  in  hatred  of  them,  and  despair  of  ever 
mending  his  condition  by  them.  3.  Honour,  greatness,  and 
power  in  the  world  ;  concerning  which,  he  sheweth  that  it  is 
so  far  from  making  men  happy,  as  that,  without  the  fear  of 
God  to  correct  and  temper  it,  it  is  the  occasion  of  much 
wickedness  to  those  that  have  it,  and  of  much  misery  to 
those  that  suffer  under  it ;  it  usually  breaking  forth  into  op- 
pression and  violence,  whereby  men  in  power  carry  them- 
selves like  beasts  towards  their  brethren,  and  shall  them- 
selves die  like  beasts,  undesired,  and  unlamented.  It  beings 
likewise  matter  of  much  discouragement  to  men  that  are  op- 
pressed by  it,  making  them  weary  of  their  lives,  careless  of 
their  labours,  resolved  rather  upon  quiet  idleness,  than  upon 
envied  employments ;  and  to  get  what  they  can  privately  to 
themselres,  than  having  been  publicly  useful,  to  be  repaid 
with  no  other  rewards  than  wrong  and  danger :  by  which 
means,  society  and  community  of  services  amongst  men,  so 
greatly  beneficial  to  public  interest,  are  obstructed  and  dis- 
solved. 4.  An  outward  form  of  religion  and  of  divine  wor- 
ship, into  which  foolish  men,  by  carnal  confidence,  and  su- 
perficial performances,  do  also  put  divers  vanities,  and  make 
even  God's  service  unuseful  to  their  happiness.  5.  Riches 
and  great  possessions,  which  are  so  far  from  satisfying  the 
heart  of  man,  as  that  they  occasion  more  cares,  less  sleep, 
less  quiet,  are  snares  and  occasions  of  much  hurt  to  the 
owners  of  them,  who,  living,  possess  them  with  sorrow ;  and 
dying,  part  with  them  with  wrath  and  indignation :  having 
little  benefit  by  them  in  their  life,  as  having  not  power  to 
enjoy  them :  nor  in  their  death  any  comfort  from  thero»  as 
leaving  them  to  they  know  not  whom ;  being  not  at  all  ex- 
empted by  them,  either  from  misery  or  mortality. 

.And  haying  thus  discovered  the:  vanity  of  the  principal 
things,  from  whence  the  heart  of  man  might  have  expected 
satisfaction :  he  doth  thereupon  prescribe  many  excellent 
means  for  healing  and  abating  of  that  vanity,  and  for  pro- 
curing tmnquillity  unto  the  mind,  and  peace  and  comfort  to 


ARGUMENT.]   THE    BOOK    OF    ECCLESI ASTES.  35 

the  life  of  a  man.     Such  are,  contentation  of  heart  in  the 
sweet  and  free  enjoyment  of  all  outward    blessings,   with 
thanksgiving,  and  in  the  fear  of  God  : — Quiet  and  humble 
acquiescency  under   the   holy  and    powerful   providence  of 
God,  in  all  the  events  which  befall  us  in  the  world : — Sin- 
cerity of  heart  in  his  worship,  and  prudent  piety  in  our  vows, 
prayers,  and  addresses  unto  him : — Patience  of  spirit  under 
mil  the  oppressions,  we  meet  with  in  the  world : — A  com- 
posed  preparedness  of  mind   to  undergo  sorrows  and  afflic- 
tions:— Prudent  and  pious  moderation  of  spirit  in  our  be- 
haviour towards  all  men,  that  so  we  may  preserve  our  names 
from  calumny,  and   our  persons  from  danger : — Meekness, 
charity,  patience  towards  such  as  offend,  considering  common 
frailty,  and  our  own  weakness : — Sobriety  of  mind,  content* 
hag  ourselves  with  a  measure  of  wisdom  and  knowledge,  and 
not  busying  ourselves  with  things  too  high  for  us : — Practical 
prudence,  which  may  render  us  beautiful  in  the  eyes  of 
others: — Loyalty  and  obedience  towards  magistrates,   that 
our  lives  may  not  be  made  uncomfortable  by  their  displea- 
sure:— Wisdom  to  discern  of  time  and  judgement: — Pre- 
paredness of  heart  against  inevitable  evils : — Submission  to 
the  holy  and  invincible  providence  of  God,  admiring  his 
works,  adoring   his  judgements: — Joyful  fruition  of  com- 
forts : — Conscionable  and   industrious  walking  in  our  par- 
ticular callings  :-^Wisdom  how  to  carry  ourselves  amidst  the 
nnny  casualties  which  meet  us  in  the  world,  so  as  that  we 
may,  by  our  loyalty  towards  our  superiors,  decline  the  dan- 
ger of  displeasure  from  them ;  and  by  our  charity  to  in- 
feriors, lay  up  a  good  foundation  for  ourselves,  against  the 
time  to  come : — Lastly,  Moderation  in  the  use  of  comforts 
here;  and  preparation  by  the  fear  of  God,  and  keeping  of 
Vu  commandments,   for  death    and   judgement    hereafter. 
That  by  these  means,  as  our  life  is  sweet,  so  our  death  may 
l>«  welcome.    That  the  piety  of  our  youth  may  help  us  to 
W  the  infirmities  of  our  age,  and  to  lift  np  our  heads  in 
^e  day  of  redemption. 


D  2 


36  ANNOTATIONS    ON  [CHAP.  I. 


CHAPTER  I. 

Ik  this  chapter  we  have,  1.  The  inscription  of  the  whole 
book,  ver.  1.  wherein  the  author  thereof  is  described  by  his 
natural  relation,  the  son  of  David ;  his  civil  relation,  king  in 
Jerusalem ;  and  his  church  relation^  a  preacher ;  or.  a  peni- 
tent  Roul,  returning  into  the  bosom  of  the  church,  from 
whence,  by  many  gross  miscarriages,  he  had  secluded,  him- 
self. 2.  A  general  proposition,  setting  forth  the  utter  inauf- 
ficiency  of  all  things  under  the  sun  to  make  a  man  blessed; 
and  the  extreme  vanity  which  is  in  them,  in  relation  unto 
such  an  end,  (however  otherwise  useful  and  beneficial  they 
may  be,  within  their  own  sphere,  when  sanctified,  to  sweeten 
and  comfort  the  life  of  a  man,  who  hath  placed  his  happi- 
ness in  God:)  insomuch,  that  all  the  labour  which  is  taJcen 
to  extract  happiness  from  the  creature,  will  be  wholly  fruit- 
less, and  without  any  profit  at  all,  ver.  2,  3.  3.  The  proof 
of  this  general  proposition ; 

1.  By  man's  mortality,  whereby  he  is  quickly  removed 
from  the  fruition  of  them:  whereas  that  which  makes  a  man 
happy,  ought  for  ever  to  abide  with  him,  ver.  4. 

2.  By  the  instability  of  all  other  creatures,  they  come  and 
presently  they  go,  and  are  never  in  a  fixed  condition :  if 
coming,  they  make  happy  ;  then  departing,  they  leave  mise- 
rable again.  By  which  instability  of  the  creatures,  being 
themselves  continually  unsatisfied,  is  implied,  1.  Their  weak- 
ness to  minister  satisfaction  to  so  noble  a  creature  as  man, 
ver.  5,  6,  7.  2.  The  restless  and  fruitless  labour  which  is 
taken  in  seeking  satisfaction  from  things  which  only  afiect 
the  senses,  since  the  eye  is  not  satisfied  with  seeing,  nor  the 
ear  with  hearing,  ver.  8. 

3.  By  the  continual  vicissitudes  and  returns  of  the  same 
things,  which  having  failed  once,  yea  often  before,  are  never 
likely  to  afford  further  supplies^  than  already  they  have  done 
(which  indeed  are  none)  towards  the  happiness  of  a  man. 
And  therefore  except  they  can  minister  some  new  matter  of 
satisfaction  to  the  soul,  which  was  never  found  in  them  be* 
fore,  and  which  indeed  they  will  n^ver  do  ;  impossible  it  is, 
but  the  same  disappointment  which  others  have  met  with. 


CHAP.  1.]     THE    BOOK    OF    FXCLESI ASTES.  37 

must  likewise  befall  those,  who  shall  from  the  same  things 
seek  for  that,  which  the  wisest  of  men  heretofore  were  never 
able  to  extract  from  them,  ver.  9,  10,  11. 

4.  By  Solomon's  own  experience,  who  by  the  dignity  of 
his  place,  by  the  inclination  of  his  heart,  by  the  greatness 
of  his  wisdom  and  learning,  and  by  the  abundance  of  bis 
wealth,  was  able  to  go  as  far  as  any  other  man  could  in  this 
inquiry  after  true  happiness ;  and  when  he  had  set  himself 
to  make  a  most  critical  and  accurate  search  into  all  things 
here  below,  doth  conclude  of  them  ail  in  general,  and  of  the 
most  excellent  of  them  all  in  particular,  namely,  of  wisdom 
mnd  knowledge,  that  they  are  not  only  Vanity,  and  so  unable 
to  satisfy  the  soul,  but  are  further  Vexation  of  spirit,  as  cau- 
sing  much  grief  and  sorrow  to  that  heart  which  is  immode- 
rately conversant  about  them. 

Ver.  1.  The  tcords  of  the  preacher^  the  son  of  David^  king 
in  Jerusalem.]     These  words  are  the  inscription  of  this  book, 
setting  down  the  author  thereof  by  his  parentage,  dignity, 
and  design  in  this  writing.  The  author  is  prefixed,  as  owning, 
and  avowing  the  doctrine  therein  contained  :  his  dignity  is 
added,  to  set  on  the  drift  and  scope  of  the  book  the  better. 
A  king.     Such  a  king,  the  son  of  David,  so  piously  educated 
(1  R^.  ii.  2,  3.  1   Chron,  xxviii.  9.  Prov.  xxxi.   1);  so  so- 
lemnly   by    God    selected   and   separated  to  thai  honour 
(2  Sam,  vii.  12 — 15.  2  Chron.  i.  1.);  so  admirably  endowed 
with  inward  wisdom,  whereby  he  was  fitted,  as  in  special  for 
the  work  of  government  (1  Reg.  iii.  12,^8);  so  likewise  for 
all  natural  and  moral  inquiries  (1  Reg.  x.  3.    I  Reg.  iv.  29 — 
34);  so  rightly  furnished  with  all  outward  means  to  further 
such  an  inquiry  (2  Chron.  ix.  22) ;  so  fixed  and  wholly  taken 
op  with  it,  sometimes  viciously  taking  his  fill  of  outward 
pleasures  (1  Reg.  xi.  I);  sometimes  critically,  purposely  set- 
ting himself  to  extract  the  quintessence  of  all  sublunary  per- 
fections {Eccles.  i.  17) ;  and  lastly,  being  instructed  by  God, 
an  inspired   person,  and  called  out  to  publish  this  as  a 
preacher  of  so  necessary  a  truth  to   God's  people ;  in  all 
these  respects,  there  is  much  authority  added  to  what  the 
wise  man  delivers  in  this  book ;  and  he  doth  hereby  excite  the 
ittention  of  the  people  thereunto,  as  unto  the  words  of  a  pe- 
litent  convert,  and  of  a  wise,  holy,  and  potent  prince. 
The  wards  of  the  preacher.]    Some  read  it  as  a   proper 


38  ANNOTATIONS   ON  [CHAP.  <. 

name,  the  words  of  Kokeleth  sou  of  David,  and  bo  would 
have  it  to  be  one  of  the  names  of  Solomon,  as  Jedidiah 
(2  Sam,  xii.  25) ;  Lemuel  {Ptov.  xxxi.  1).  It  is  usually  out  of 
the  Greek  rendered  Ecclesiattes,  or  the  preacher:  as  if  Solo- 
mon had  publicly  delivered  it  to  the  congregation ;  as  we 
find  sometimes  kings  and  extraordinary  persons  have  spoken 
to  the  people  in  their  church  assemblies  (1  Reg.  viii.  1.  12). 
But  it  seemeth  chiefly  to  signify  Solomon's  repentance,  and 
re-uniting  himself  to  the  congregation  of  God's  people,  from 
whence  by  his  idolatries  and  other  apostasies  he  had  de- 
parted :  and  so  the  sense  is,  **  The  words  of  the  soul,  or 
person  congregated  or  gathered  unto  the  church,  or  con- 
gregation of  saints,  (Psalm  Ixxxix.  6),  viz.  of  the  son  of  Da- 
vid, king  in  Jerusalem.'"  Some  were  not  to  be  admitted  into 
the  congregation  at  all  (Deut,  xxiii.  3.  Nehem.  xiii.  1);  and 
others,  by. idolatry  and  apostasy,  did  shut  out  themselves 
from  the  .assemblies,  of  the  saints,  by  joining  themselves  to 
other  gods.  Now  here  Solomon  doth,  by  solemn  and  serious 
repentance,  return  into  the  bosom  of  that  congregration* 
from  which,  by  his  idolatry,  he  had  departed,  and  turned  hia 
heart  from  the  Lord  God  of  Israel :  (1  Kings  xi.  9)  and  doth 
therqini  and  thereunto  declare  the  vanity  of  all  other  ways, 
save  only  the  fear  and  worship  of  the  Lord,  unto  true  hap- 
piness. And  herein  he  imitateth  his  father  David,  whoae 
name  is  haply  here  for  that  cause  mentioned,  that  as  David 
being  converted  did  publish  his  repentance  unto  the  churcbf 
in  that  solemn  penitential  psalm  {Psalm  W) ;  so  his  son, 
having  fallen  from  his  integrity,  did  take  the  same  course 
to  give  glory  to  God  in  the  great  congregation  {Psalm 
xl.  10),  and  to  make  known  his  repentance  to  all  the 
church,  that  thereby  he  might  glorify  God,  and  strengthen 
his  brethren.  Whence  he  frequently  in  this  book  giveth 
himself  this  title^  as  of  a  penitent  convert  (Chap,  i*  12.  and 
vii.  29.  and  xii.  8,  9,  10).  The  word  is  a  participle  or  ad- 
jective of  the  feminine  gender,  yet  joined  here  to  a  verb 
masculine,  as  elsewhere  to  a  verb  feminine  (Chap.  vii.  27)  ; 
there,  because  of  the  grammatical  congruity ;  here,  with  re- 
lation to  the  person  thereby  signified.  They  use  to  supply 
the  sense  with  the  word  nephesh,  soul,  which  is  meDtiomd 
presently  after  it,  (Chap.  vii.  27,28):  and  so  thai  word  ia 
eUewhere  supplied  (2  iS!»ii.  xiii.  39).    So  where  it  is  aaid. 


CHAP.  I.]     THE    BOOK    OF    £CCL£8I A8T£».  39 

(Gem.  xlix.  6),  ''  My  glory,  be  not  thoa  united  unto  their  as- 
sembly ;**  the  noun  is  masculine,  the  verb  feminine,  to  signify 
that,  by  glory,  the  same  was  to  be  understood  in  that  clause, 
which  was  expressed  by  the  feminine  noun,  the  soul,  in  the 
former  clause:  and  so  glory  seems  elsewhere  to  signify  the 
aoiil  of  a  man  {Psalm  xxx.  12).  If  it  be  inquired  what  may 
be  the  cause  why  Solomon  doth  not  prefix  his  proper  name 
to  this  book,  as  to  the  other  two  of  the  Proverbs  and  Canti- 
cles ;  though  it  be  not  necessary  to  be  curious  in  questions 
of  this  nature,  yet  this  may  be  inoffensively  conjectured ; 
I.  That  he  seems  hereby  to  intimate,  that  by  his  former  sins 
he  had,  as  it  were,  forfeited  his  name  of  peace ;  and  so  we 
find  that,  by  reason  of  those  his  sins,  God  stirred  up  ad- 
versaries against  him(l  Kings  x\,  14,23).  2.  To  note  his 
sincerity,  who  now  chose  to  be  known  rather  by  the  name  of 
a  penitent  convert,  than  of  a  peaceable  prince :  as  if  he  who 
had  troubled  Israel  by  his  sins,  did  no  longer  deserve  his 
name  of  peace ;  as  the  prodigal  said  to  his  father,  ''  I  am 
DO  more  worthy  to  be  called  thy  son."  So  in  Scripture,  men 
have  taken  new  names  suitable  to  a  new  condition  {Gen. 
III.  28.  Ruih  i.  20.  Mar.  iii.  16,  17.  Neliem.  ix.  7).  The 
other  additions  likewise  to  his  name  of  penitence  may  seem 
to  be  looked  on  by  him  as  aggravations  of  his  sins.  1.  That 
he  was  the  son  of  David,  a  godly  father,  who  had  given  him 
such  holy  education,  who  had  provided  him  materials  to 
baild  God's  house,  and  greatly  encouraged  him  to  advance 
the  worship  of  the  Lord,  who  had  been  an  example  to  him 
to  take  heed  of  falling  into  gross  sins,  that  the  son  of  such  a 
father  should  fall  so  foully.  2.  That  he  was  a  king  on  his 
father's  throne ;  and  that  not  by  right  of  inheritance,  but  by 
special  designation  from  the  Lord,  who  had  singled  him  out 
above  his  brethren,  and  had  appeared  unto  him  twice,  and 
gave  him  wisdom  and  princely  endowments  for  so  great  a 
place,  that  he  should  defile  the  throne  whereunto  he  had 
been  so  graciously  advanced,  and  from  thence  give  to  all 
the  people  so  sad  an  example  of  sensuality  and  apostasy. 
3.  That  he  was  a  king  in  Jerusalem,  n  holy  city,  where  was 
God*a  throne  as  well  as  the  thrones  of  the  house  of  David  ; 
that  1m  should  defile  the  Lord's  land,  and  his  dwelling  place ; 
these  were  considerations  worthy  for  such  a  penitent  to  have 
his  eyes  en,  for  his  greater  humiliation : — thereby  teacjiing  us 


40  ANNOTATIONS    ON  [CHAP.  I* 

1.  That  the  sins  of  the  child  are  greatly  aggravated  by  the 
godliness  of  the  parent  {Jer»  xxii.  16,  16,  17.)  2.  That  the 
sins  of  the  child  are  greatly  aggravated  by  the  falls  and  mis- 
carriages of  the  parent,  (Da//,  v.  18,  23).  3.  That  sins  are 
greatly  aggravated  by  the  dignities  and  privileges  of  those 
that  commit  them  (2  Sam,  xii.  7,  S,  9.  DeuL  xxxii.  12,  19. 
Amos  ii.  9,  i3.  iii.  2).  4.  That  the  greater  the  person  is  that 
sinneth,  whereby  the  scandal  to  the  church  is  likewise  the 
greater,  the  more  solemn  ought  his  repentance  to  be.  (Niuinft. 
xii.  14,  15,  16.  2  CArow.  xxxiii.  12,  13,  13.  16,  18,  19.) 
6,  That  the  power  of  grace  is  exceeding  great,  which  can 
subdue  the  hearts  of  the  greatest  men  unto  the  heaviest  yoke 
of  public  and  solemn  repentance  (2  Cor.  x.  4,  5,  6).  And 
further,  from  the  description  of  the  person,  and  his  %mtiug 
of  this  book,  we  may  observe,  1.  That  eminency  of  wisdom, 
without  the  continued  assistance  of  grace,  cannot  keep  a 
man  from  gross  and  foul  lapses.  Never  a  wiser  man  than 
Solomon ;  and  never  any  saint  fell  into  more  foolish  lusts. 
God  is  pleased  sometimes  to  suffer  men  to  fall  into  such  sins, 
the  contrary  graces  whereunto  they  had  most  eminently  been 
adorned  withal.  As  David,  a  most  spiritual  man,  into  fleshly 
lust ;  Lot,  whose  righteous  soul  had  been  vexed  at  the  filthy 
conversation  of  the  Sodomites,  into  another  sort  of  unnatural 
impurity  by  incest  of  his  daughters ;  Job,  into  impatience ; 
Moses,  the  meekest  man  alive,  into  great  passion  of  mind 
{Numb.  XX.  10);  Peter,  the  boldest  disciple,  into  base  fear 
and  cowardice  of  spirit  in  denying  his  Master.  2.  That 
height  of  honour,  and  abundance  of  wealth,  are  sore  snares 
and  temptations,  even  to  the  wisest  and  most  excellent  men, 
{Mark  X.  23,  26.  1  Tim.  vi.  9.  hai.  xxxix.  1,  2).  3.  That 
repentance  sets  a  man  most  against  that  evil  by  which  be 
had  most  dishonoured  God,  and  been  foiled  under  tempta- 
tion. Abundance  of  knowledge  and  treasures  drew  Solo- 
mon'*s  heart  too  far  from  the  Lord ;  and  being  converted,  he 
sets  himself  most  to  discern  the  emptiness  and  vanity  of 
them.  So  Zaccheus,  (Luke  xix.  8),  and  Mary  Magdalen. 
(Luke  vii.  37,  38)  4.  That  the  Lord  maketh  the  falls  of  his 
servants  very  beneficial  unto  his  church: — David's  fell  was  an 
occasion  of  his  penning  some  excellent  psalms ;  and  Solo* 
raon'^s,  of  writing  this  excellent  book,  setting  forth  the  vanity 
of  those  worldly  things,  whereby  even  wise  men  are  many 


CHAP.  1.]      THE    BOOK    OF    FXCLE8I  ASTF.8.  41 


times  drawn  away  from  God.  5.  That  the  saints,  after  some 
great  ofience  given  by  their  falls  to  the  church,  make  it  their 
basinesSy  upon  their  repentance,  to  do  some  more  notable 
and  eminent  service  to  the  church :  as  Peter  who  had  been 
most  fearful  in  denying  Christ,  was  after  most  forward  in 
preaching  him,  and  most  bold  in  the  profession  of  him, 
{ActM  i.  15,  and  ii.  14,  and  iii.  12,  and  iv.  8,  and  v.  29.) 

Ver.  2.   Vanity  ofvanilies,  saith  the  jtrtacher^  vanUy  ofva- 
nUuiy  all  ii  vanity.']     The  scope  of  the  wise  man  is,  to  di- 
rect us   in  the  right  way  to  true  happiness.     And  this  he 
doth,  first,  negatively,  assuring  us  that  it  is  not  to  be  found 
in  any  thing  under  the  sun.     Secondly,  affirmatively,  that  it 
IS  to  be  found  only  in  God  and  his  service.     For  the  former, 
this  is  the  last  issue  and  result  of  all  that  curious  inquiry, 
which  Solomon  made  into  the  utmost  excellencies  of  crea« 
tores  here  below.     He  was  furnished  above  all  other  men 
with  all  variety  of  requisites  for  such  a  work  ;  set  himself 
critically  about  it,  to  dissect,  as  it  were,  and  take  a  thorough 
view  of  the  creature  ;  and  having  so  done,  this  is  the  upshot, 
that  of/ is  nothing  but  vny  vanity.     And  this  he  doth  in  a 
vehement  and  pathetical  manner,  that  it  may  be  the  more 
observed.     He  doth  not  say,  *  All  is  vain  ;'  but  in  the  ab- 
stract, (which  is  much  more  emphatical,)  *  All  is  vanity  :' 
not  vanity  only,  but '  vanity  of  vanities,'  that  is,  extreme  va* 
nity :  the  genitive  case  of  the  noun,  according  to  the  use  of 
that  tongue,  supplying  an  adjective  of  the  superlative  degree. 
{Geti.  ix.  25.    Cant,  i.  1.    Hoi,  x.  15.  1  jTiw.  vi.  15)     And 
this  proposition  he  doubleth  and  repeateth  again;  thereby 
intimating,   1.    The  unquestionable  certainty   of   it.  (Gen, 
xl.  32.    Isai,  viii.  9)    2.  The  great  consequence  of  it,  as 
being  a  truth  necessary  to  be  inculcated,  that  it  might  make 
tbe  deeper  impression  on  the  heart   (Ezek.  xxi.  27.    Psalm 
Ixii.  II.  JR^*.  xviii.  2)     3.  The  natural  unaptness  which  is 
in  OS  to  give  credit  to  it,  or  to  take  notice  of  it,  except  it  be 
thus  inculcated  upon  us.  (Jer,  xxii.  29)     4.  The  earnest  af- 
fection of  the  wise  man  in  pressing  this  necessary  truth,  with 
which  he  himself  in  his  repentance  was  so  deeply  affected. 
Repetitions  argue  vehemency  of  affections,  and  earnest  con- 
tending for  the   things   so  repeated.   {Ezek.  xvi.   6.    Lyke 
xxiii.  21.  GaL  i.  8,  9.  Ptalm  xciii.  3.) 

And  because  it  might  be  thought  to  be  true  only  of  some 


42  ANNOTATIONS    ON  [CHAP.  1. 

thingSi  and  that  some  other  thin^  which  Solomon  bad  not 
looked  so  narrowly  into,  might  haply  have  niore  excellency 
in  them,  therefore  he  addeth,  to  prevent  this  objection,  that 
'  All  is  vanity.^    Ally  not  simply,  but  with  limitation  to  the 
subject  matter  of  which  he  treateth  in  this  book;  every  thing 
severally,  all  things  jointly.     Not  any  one  thing  alone,  not 
all  things  collectively  and  together  are  able  to  satisfy  the 
soul,  and  to  make  it  happy.     It  is  true,  the  works  of  God 
are  all  good  and  excellent,  sought  out  of  all  those  that  have 
pleasure  in  them.     But  good  in  their  kind  and  order;  of  ex- 
cellent use  to  set  forth  the  glory,  power,  wisdom,  and  good- 
ness of  God,  and  of  necessary  service  for  the  use  of  man. 
(1  Tim.  iv.  4,  5)     Yet  withal  vain  in  other  respects  ;  1.  Com- 
paratively vain,  when   put  in  the  balance  with  God,   and 
heavenly  things.  {Job  xv.  15.  I'SaL  xl.  15,  16,  17)     2.  Vain 
by  that  super-induced  vanity,  whereunto  they  are  subjected 
by  the  sin  of  man.   (Rom,  viii.  20)    3.  Vain  in  order  unto 
happiness ;  the  full  possession,  the  most  vigorous  fruition  of 
them,  cannot  bring  real  satisfaction  to  the  soul  of  man ;  man 
himself,  the  noblest  of  them  all,  and  that  at  bis  best  estate, 
being '' altogether  vanity.^  (Psa/m  xxxix.  5,  6,  11.    Ixii.  9. 
and  cxliv.  3)     4.    They  are  vain.     1.  In  regard  of  their  un- 
profitableness unto  such  an  use.    (Jer.  xvi.  19)    2.  In  re* 
gard  of  their  falseness  and  deceitfiilness  to  those  who  lean 
upon  them.  (Job  15,  20.  Psalm  xxxi.  7,  and  Ixii.  10.  Jokm 
ii.  8)     3.  In  regard  of  their  instability  and  impermanencj, 
as  being  under  the  bondage  of  corruption.  (Rom.  viii.  20. 
1  Cor.  vii.  30,  31.  Psalm  xxxix.  11.   2  Cor.  iv.  18)     And,  in 
all  these  respects,  useless  unto  happiness ;   for  that  which 
makes  a  man  happy,  must  bear  a  thorough  proportion  to  all 
the  wants,   desires,  and   capacities  of  the  soul,   and  must 
withal  be  of  an  equal  duration  and  continuance  therewith ; 
neither  of  which  is  to  be  found  in  any  worldly  thing. 

•SaiM  the  preacher.'}  Both  by  inspiration,  as 'a  penman  of 
the  Holy  Ghost :  and  by  experience,  as  one  who  had  learned 
it  dearly,  and  to  his  cost.  He  sets  his  name  as  in  the  io» 
scription  to  the  whole  book,  so  here,  a  second  time  to  this, 
which  is  the  sum  of  the  wholie  book,  confidently  owning  the 
truth  thereof;  as  sometimes  the  apostle  addeth  his  name 
emphatically,  to  set  on  what  he  af&rmeth  or  desiretb.  (2  CW. 
X.  1.  Gal.  V.  2.  Philem.  ver.  9,  19.     So  1  Pet.  ▼.  1.    I  John 


CHAP.  X.]     THE    BOOK    OF    ECCLE81 ASTES.  43 

i.  1,  3)  They  who  speak  to  the  church,  should  do  it  ex- 
perimentally,  and  from  demonstration  of  the  truth  to  their 
own  hearts,  that  they  may  be  confidently  able  to  own,  and 
to  aTOw  what  they  say. 

Ver.  8.  What  profit  hath  a  matt  of  all  his  labour  which  he 
taketh  under  the  suiif]  Or,  What  remaineth  and  abideth  with 
a  man  of  all  his  labour  ?  What  is  added  to  him,  or  what 
more  hath  he  by  it  ? 

Of  all  his  labour^  The  word  imports  toilsome  and  troo- 
blesome  labour,  and  so  rendered  by  tlie  Septuagint,  yuixi^u 
and  by  Aquila,  x^irof. 

Under  the  sun.']  This  may  relate  to  either  passage  of  the 
Terse;  either,  'what  remaineth  to  a  man  under  the  sun:' 
that  is,  '  nothing  under  the  sun  will  tarry  or  abide  with  him/ 
Or,  '  of  all  the  labour  which  he  hath  laboured  under  the 
son;'  or,  'in  relation  to  worldly  matters  here  below.'  There 
is  a  conversation  and  a  labour  in  order  to  things  above  the 
800,  which  will  remain  with  a  man,  and  profit  him :  (Phil. 
iij.  20.  CoL  iii.  1,  2.  John  vi.  27)  but  labour  in  earthly 
things  will  not  do  so.  We  are  said  to  labour  under  the  sun, 
l)ecaa8e  earthly  labour  is  done  by  the  light  of  the  sun,  (P^alm 
civ.  22,23.  John  ix.  4)  and  because  by  that  light  we  are 
iQore  comforted  in  the  fruition  of  them ;  (as  EccUs,  zi.  7) 
and  because  the  benefit  we  expect  from  our  labours,  ii 
wrought  instru mentally  by  the  warmth  and  influence  of  the 
son.  {Deut.  xxxiii.  14)  Here  then  the  Wise  man  proveth 
his  general  proposition.  W*hatsoever  is  unprofitable  and 
periyhjpg,  is  very  vanity :  all  things  under  the  sun,  about 
which  the  anxious  and  toilsome  labour  of  man  is  conversant, 
are  anprofitable  and  perishing ;  for  nothing  of  them  will  re- 
main onto  him,  or  abide  with  him.  Therefore  they  are  all 
vaio.  And  this  he  propoundeth  by  way  of  interrogation, 
which  oiakes  the  negative  more  unquestionable,  as  appealing 
to  the  conscience  of  every  man,  and  challenging  any  man  to 
disprove  it  The  Scripture  usually  denies  more  emphatically 
by  way  of  interrogation,  (as  Gen.  xxx.  2.  2  Sam,  vii.  6. 
compared  with  1  Chron,  xvii.  4.  Matth.  xvi.  26.  Zech.  i.  6.) 
And  be  further  insisteth  on  this  point  as  certain  and  neces- 
Ury,  Chap.  ii.  11.  and  iii.  9,  and  v.  16.  The  sum  is  this; 
1*  Whatever  fruit  we  have  from  worldly  things,  we  get  it 
^*iUi  very  hard  and  toilsome  labour,  either  of  the  mind  or 


44  ANNOTATIONS   ON  [CHAP,  I. 

body.  {Gen.  iii.  17,  19.  Job  v.  7)   2.  However  that  labour  be 
useful  and  subservient  to  our  temporal  condition!  yet  it  is 
wholly  unprofitable  in  order  unto  happiness.    3.  The  foun- 
dation of  this  unprofitableness,  is;    1.  It  doth  not  cause  & 
man  to  excel ;  it  adds  nothing  of  real  worth  unto  him  at 
all.  {James  it.  1,  6.  Eccles.  ix.  14,  16.  Psalm  xlix.  12,  13,  20) 
2.  It  doth  not  abide  with  him  ;  all  the  comfort  it  brings,  is 
dying  comfort ;  it  stops  at  the  grave,  and  goes  no  further. 
Now  nothing  is  profitable  to  a  man  which  he  cannot  trans- 
port beyond  the  grave ;  which  he  doth  not  carry  with  him 
into  another  world.  (Job  i.  21,  and  xxi.  21.  Psalm  dix.  14, 17. 
John  vi.  27.    1  I'm.  vi.  7)    Those  works  are  beneficial  which 
follow  a  man  ;  (Rev.  xiv.  13)  therefore  we  must  lay  out  our 
labour  upon  a   life  that  abides  and  abounds,  (John  x.  10. 
Isai,  Iv.  2)  and  not  labour  in  the  fire,  and  for  everj'  vanity. 
(Hab.  ii.  13.  Luke  xii.  6.  Matth.  xxiv.  38,  39.) 

Ver.  4.  One  generation  goethy  and  another  generation  cometh, 
but  the  earth  abideth  for  ever,]  By  generation  is  meant  the 
time  wherein  a  body  of  men  do  live  and  continue  together: 
so  we  read  of  this  or  that  generation,  (Luke  xxi.  32.  Heb, 
iii.  10)  the  second,  third,  tenth  generation  or  ages  of  men 
yet  to  come,  (Deut,  xxiii.  2,  3,  8).  A  man'^s  own  generation, 
or  ages  of  men  yet  to  come  ;  (Deut.  xxiii.  2, 3,  8).  A  man's 
own  generation,  or  the  age  wherein  he  liveth.  (Acts  xii.  36) 
There  is  a  constant  succession  of  men  to  one  another,  a  fixed 
time,  as  the  days  of  an  hireling.  (Job  vii.  1,  10,  and  xiv.  14) 
The  inward  principles  of  change  and  mortality  are  always 
working;  and  life  is  like  a  shepherd's  tent,  which  doth  not 
continue  in  one  place  or  stay,  (Isai,  Ixviii.  12). 

But  the  earth  abideth  or  standeth  for  ever."]  Continueth 
much  longer  than  the  men  that  are  upon  it :  for  ever,  noteth 
often  a  long  time,  so  long  as  the  present  course  and  order  of 
nature  is  to  continue,  (Psalm  cxix.  90);  so  long  as  such  or 
such  an  administration  lasteth,  (Gen,  ix.  12.  1  Sam.  ii.  30. 
xiii.  13) ;  otherwise  we  know  the  earth  is  to  be  changed,  and 
in  some  sense  at  the  least  to  pass  away,  as  now  the  inhabit- 
ants thereof  do.  (Matth,  xxiv.  35.  Psalm  cii.  25,  27)  There 
seems  to  be  a  double  sense  in  the  words,  both  conBonant  to 
the  present  argument.  1.  That  man  cannot  be  happy  by 
any  thing  which  is  here  below,  in  regard  of  his  tnmaitoiy 
condition,  fathers  going,  and  children  succeeding.    A  nuui^s 


CHAP.  I«]       THE    BOOK    OF    LCCLESIASTES.  45 

labour  haply  may  enrich  him,  or  bring  him  to  honour,  but  it 
cannot  lengthen  out  his  days  beyond  one  generation,  aud 
then  he  and  all  his  acquirements  must  part;  and  in  this  re- 
spect, the  earth  on  which  he  treads,  is  in  a  condition  better 
than  himself,  for  it  abideth  to  the  end.     2.  Man,  seeking  hap- 
piness from  the  earth  and  earthly  things,  must  needs  be  dis- 
appointed of  his  expectation  ;  because  he  passeth  away,  and 
the  earth  stays  behind  him.     If  he   could  carry  the  eartk 
along  with  him,  he  might  haply  promise  himself  his  wonted 
contentments;  but  the   earth  abides  where  it  was,  when  he 
goeth  from  it,  and  can  enjoy  it  no  more.  (Job  vii.  10.  Piabn 
zlix.  17)     Here  then  we  may  observe,   First,  A  determinata 
time  prefixed  to  the  life,  states,  honours,  offices  of  men ;  at 
uttermost  they  are  but  for  one  generation,  wherein  every  man 
hath  his  service  to  do,  his  warfare  to  accomplish,  his  race  to 
ran.  (Job  vii.  1,  and  xiv.  5.  1  Cor.  ix.  24.  Phil.  iii.  14.  2  Tim. 
iv.  7.  Acts  xiii.  36)      Secondly,  The  providence  of  God  in 
continuing  the  several  succeeding  ages  of  men,  that  he  may 
still  have  a  seed  to  serve  him,   that  one  generation  may 
declare  his  works  to  another.     That  the  admirable  contex- 
ture of  the  works  of  Providence,  carried  along  by  pieces, 
through  various  successions  of  men,  may,  at  last,  most  glo* 
riooaly  set  forth  his  wisdom,  justice  and  goodness.   {Psalm 
xxii.  30,  31,  and  cii.  18.  Isei.  xxxviii.  19.    Eccles.  viii.  17) 
Thirdly,  A  man's  labour  under  the  sun,  is  for  himself  and 
bis   posterity :  but   his  labour  about  heavenly  things  will 
abide  with,  and  benefit,  himself  for  ever.     Fourthly,  So  long 
as  the  generations  of  men  continue,  so  long  doth  the  Lord, 
by  his  decree,  continue  the  earth  for  their  supportance  and 
salvation  ;  because  he  hath  given  it  to  the  children  of  men 
(Deut.  xxxii.  8) ;  and  when  the  generations  of  men  are  end- 
ed,  it  shall  then  appear,  that  the  whole  creation  was  subject 
to  vanity,  and  to  the  bondage  of  corruption.  (Rom.  viii.  20. 
2  Pet.  iii.  6,  7.) 

Ver.  5.  The  sun  also  arisethy  and  the  sun  goeth  down,  and 
koMieih  to  the  place  where  he  arose.]  Or,  *  panteth  towards  the 
place.'*  A  metaphor  from  one  who  runs  earnestly  to  some 
mark,  or  presseth  forward  with  strong  desire  to  something  it 
would  attain.  (Psalm  cxix.  131.  Job  vii.  2)  A  like  expres- 
non,  Pialm  xix.  6,  7,  and  civ.  19  ;  whereby  is  signified  an 
uiwearied,  yet  constant  and  regular,  motion,  founded  in  a 


ANNOTATIONS 


[chaI 

.  35,  36, 1 


46 


coveoant  or  ordinance  of  lieaveo,  {Jer.  xxxi. 
xxxiii.  120.  Jab  xxxviii.  33)  from  which,  without  a  special 
and  extraordinary  restraint  from  God  ( as  Josh.  x.  12. 
Iiai.  xxxviii.  8.  Job  is.  7)  it  never  varieth.  Having  thus 
affirmed  of  all  things  under  the  sun  that  they  are  vain, 
he  here  beginiieth  with  the  sun  itself,  which  dotb,  as  it 
were,  weary  itself  out  of  breath  with  continual  motion. 
T.  If  it  did  bring  happiness  to  a  man  in  its  rising,  it  would 
remove  it  again  in  its  setting.  2.  Though  the  earth 
abideth  for  ever,  and  the  sun  moveth  regularly  over  it  with 
its  warmth,  and  the  winds  blow  on  it  to  refresh  the  fruits 
thereof,  (Cant.  iv.  16)  and  the  waters  pass  through  it  to 
make  it  fruitful ;  ( Gen.  ii.  10,  11)  yet  all  this  can  benefit 
a  man  only  in  his  own  generation,  but  canDot  convey  any 
durable  happiness  unto  him.  3.  The  earth  abides  alwayi 
alike;  the  sun  moves,  the  winds  blow,  the  rivers  run,  after 
one  constant  manner  in  one  age  as  in  another.  If  they  haie 
never  yet  made  any  happy,  they  never  will ;  because  they  do 
minister  but  the  same  comforts  again.  4.  Mortality  aad 
mutability  here  is  as  natural  to  man.  as  standing  to  the  earth. 
the  motions  of  the  sun.  the  circuits  of  ihe  winds,  the  flowing 
of  the  rivers :  so  that  it  is  as  impossible  for  him  to  be  happy 
by  creatures  on  earth,  as  it  is  to  alter  the  covenant  of  day  or 
night;  or  to  stop  the  regular  and  invariable  courses  of  the. 
heavens.  ,5,  The  sun  runs  his  course,  observes  his  times  of 
rising  and  setting;  and  though  he  set,  he  riseth  in  eqnil 
glory  again  :  but  when  man  goes,  he  returns  hither  no  more- 
{Job  xiv,  7,  12)  C.  Observe  the  constant  and  steady  obedi- 
ence of  other  creatures  to  that  law  of  working,  which  WM 
primitively  implanted  in  them;  they  act,  as  it  were,  knowingly 
{Psalm  civ.  19),  willingly,  {Horn.  viii.  20)  vigorously  with  joy 
and  strengtli;  (Psalm  xix.  6)  and  thereby  shame  those  nbo 
have  indeed  a  principle  of  light  and  reason,  but  act  notii 
conformity  unto  them. 

Ver.  (J.  Tht  wind  goeth  towanh  tlie  south,  and  iurueth  about 
ttMo  the  north,  &r.^  As  the  sun,  so  the  winds  have  their 
courses,  whereby  is  noted  the  uncertainty  of  outward  thing*. 
If  they  please  in  their  coming,  they  must  disquiet  in  their 
departing;  whereas  the  matter  of  happiness  must  be  ever 
present  and  permanent.  Here  we  may  also  note  the  wi« 
providence  of  God  in   the  circuits   of  the  winds  and  o(h« 


HAP.  1«]     TH£    BOOK    OF    ECCLESIASTES.  47 

lUunary  creatures,  which  he  bringeth  out  of  his  treasure, 
id  directeth  as  it  pleaseth  him  for  the  uses  of  men ;  one 
bile,  making  them  helpful  to  one  part  of  the  earth ;  and 
lOther  while,  to  another,  (Psalm  cxxxt.  7.  Job  xxxvii.  7, 
\d  xxxviii.  22-  Jer,  x.  13.  Deui.  xxviii.  12.  Psalm  Ixxviii. 
i.  Gen,  viii.  I.  Exod,  viii.  1,  and  xiv.  21).  He  seemeth 
Lewise  to  have  respect  to  those  winds,  which,  in  some  parts 
'  the  world,  have  a  very  regular  and  uniform  motion,  in 
■le  months  of  the  year,  blowing  constantly  out  of  one 
Hffler,  and  in  others,  out  of  another.  The  words  [going, 
fcmiingf  whirling  abmit,  returning']  are  used  to  show  the 
•tless  and  unquiet  nature  of  these  things,  their  busy  and 
eedy  motion,  as  if  they  were  ever  out  of  their  place ;  all 
litch  ahow  how  full  of  vanity  they  are,  and  represent  the 
•qoiet  agitations  of  the  mind  of  man,  till  it  fix  upon  him 
at  is  immutable. 

Ver.  7.  All  rivers  run  into  the  sea,  yet  the  sea  is  not  full: 
rfd  the  place  from  whence  the  rivers  come,  thither  they  return 
ym.']  Though  rivers  hastily  run  into  the  sea,  as  into  their 
stem ;  yet  the  sea  is  not  filled,  so  as  to  swell  above  the 
irth,  or  overflow  the  bounds  within  which  God  hath  de- 
wed it  to  stay.  (Job  xxxviii.  8,  11.  Psalm  civ.  8,  9.  Jer. 
r.  222)  The  reason  whereof  is,  because  there  is  a  perpetual 
Qd  proportionable  return ;  as  fast  as,  by  some  channels, 
itera  go  from  their  fountains  to  the  sea,  by  others  they  re- 
nni  from  the  sea  into  the  earth  again.  Thus,  which  way 
fer  we  cast  our  eyes,  we  every  where  meet  with  evidences 
( inconstancy  and  mutability  here  below,  as  testimonies  of 
bit  vanity  which  all  things  under  the  sun  are  subject  unto. 
.  By  the  continual  motions  of  these  creatures,  he  seemeth 
odmcribe  the  restlessness  of  the  mind  of  man,  in  inquiring 
Act  good.  2.  The  dissatisfaction  which  it  every  where 
lesteth  withal,  finding  no  reason  to  rest  or  stay  there,  whi- 
iier  it  bad  formerly  hasted  with  greatest  speed.  As  all  ri- 
Wi  cannot  fill  the  sea,  so  all  creatures  cannot  fill  the  heart 
^  mao.  It  moves  every  way,  forward  and  backward,  to  the 
lovlh  knd  to  the  north,  from  one  content  unto  another  for 
ill  satisfaction,  but  can  find  none.  (Psalm  xxxix.  6,  and 
niw.  11,  19.  Prav.  xix.  21.  Lukex.  41.) 

Vsr.  8.     jill  things  are  full  of  labour,  man  cannot  utter  it : 
^ijfei$nal  satisfied  with  seeing,  nor  the  ear  filled  with  hear- 


48  ANNOTATIONS    ON  [CHAP.  I. 

iiig,]  All  things^  to  wit,  all  these  and  the  like  things.  This 
is  a  qlose  of  the  former  argument.  Having  showed  the  un- 
quiet motion  of  the  sun,  winds,  rivers,  he  here  concludeth 
bis  induction  of  particulars,  with  a  general  assertion,  That  as 
it  was  in  them,  so  it  is  in  all  things  else ;  no  man  is  able, 
with  words,  to  run  over  all  particulars ;  but  as  it  is  in  some, 
so  is  it  in  the  rest  which  cannot  be  numbered.  They  are 
said  to  be  full  of  labour  or  weariness ;  because  they  weary 
out  man  in  his  studies  and  endeavours  about  them.  {Gtn* 
iii.  17,  19.  Ptalm  cxxvii.  2)  Here  is  also  another  argument 
proving  the  main  proposition,  whatever  things  bring  toilsome 
labour  and  weariness  with  them,  cannot  make  a  man  happy, 
but  are  altogether  vain  as  to  such  a  purpose :  but  all  things 
under  the  sun  do  bring  unto  him  that  is  conversant  about 
them,  toilsome  labour  and  weariness ;  therefore  they  cannot 
make  men  happy.  This  toil  and  weariness  doth  not  only 
appear  in  grievous  and  unpleasing  labour,  whereunto  men 
are  against  their  wills  compelled ;  {Job  v.  7.  ham,  v.  5.  Jer. 
XX.  18)  nor  only  in  those  labours  which  the  Lord  is  pleased 
to  blast  and  frustrate  of  an  expected  end,  when  men  labour, 
as  it  were,  in  the  fire,  and  reap  no  fruit  of  all  their  pains; 
{Habak-  ii.  13.  Hag,  i.  6.  Levit,  xxvi.  20.  IsaL  xvii.  1 1,  and 
Iv.  2.  Ecchs,  V.  16.  Luke  v.  5)  but  it  is  also  true  of  those 
labours  which  a  man  sets  about  with  greatest  delight  and 
willingness ;  they  also  have  weariness  and  satiety  attending 
on  them ;  the  very  honeycomb  bringing  a  loathing  with  it. 
{Ptov*  xxvii.  7)  And  this  general  he  proveth  by  a  double 
instance.  The  eye  is  not  satisfied  with  seeing,  nor  the  ear  vriik 
hearing;  and  accordingly,  it  is  in  all  other  numberless  par* 
ticulars.  A  man  may  cloy  and  tire  out  these  faculties,  be- 
fore he  can  at  all  satisfy  them.  He  seemeth  to  instance  in 
these  rather  than  others,  I .  Because  the  exercise  of  them  is 
easiest,  and  least  labour  is  spent  in  the  using  of  them:  there 
is  not  much  force  or  stress  put  forth  in  seeing  an  amiable 
and  beautiful  object,  or  in  hearing  some  excellent  music. 

2.  Because  they  are  the  most  curious  and  inquisitive  senses. 

3.  Because  their  delights  are  sweetest :  as  being  senses  which^ 
are  nearest  cognation  unto  reason,  and  are  principal  initm— — 
ments  and  handmaids  to  the  soul  in  her  noblest  operationt— 
Now  if  the  most  spiritual,  unwearied,  rational  senses  cannoK- 
be  satisfied,  but  that  they  are  pricked  with  further  desirei 


CHAP.  I.]     THE    BOOK    OF    £CCL£SIAST£$.  49 

oew  objects  to  delight  them,  {Jets  XYii.  21  )  or  satiated  and 
glutted  with  the  excess  of  what  did  delight  tiiem  before ; 
bow  much  more  is  this  true  in  those  other  faculties,  where 
there  is  more  labour  in  pursuing  their  objects,  and  more 
loathing  in  fruition  of  them.'  {Prov.  xxvii.  20)  And  this  is 
soch  labour  and  weariness  as  no  roan  can  utter  it:  no  man 
can  express  how  many  ways  any  one  faculty  may  be  wearied 
out»  nor  recount  all  those  objects,  which,  when  they  minister 
some  delight,  do  yet  leave  no  satisfaction  behind  them.  As 
the  happiness  which  we  expect  in  God,  cannot  be  uttered ; 
(1  Cor,  iL  9.  2  Cor.  xii.  4)  so  the  labour  and  weariness 
which  the  mind  contracteth  by  excessive  search  into  the 
creatures,  cannot  be  uttered  neither. 

Vers.  9,   \0^  U.    The  thing  that  hath  been,  it  is  that  which 
shall  be ;  and  that  which  is  done,  is  that  which  shall  be  done  : 
amd  there  is  no  new  thing  under  the  snn^  ^c]     The   substance 
of  these  verses  is  this ;  '  If  no  man  hath  ever  hitherto  been 
able  to  find  out  happiness  in  the  creature,  let  no  man  think 
now  or  hereafter  to  do  it ;  since  there  is  no  new  thing  out  of 
which  it  may  be  extracted.'    All  natural  causes  and  effects 
continue,  as  they  were  at  the  beginning  ;  {Gen,  viii.  22.  Jer. 
xxxi.  36,  86)   and  all  human  and  voluntary  actions,  coun- 
sels and  studies,  having  the  same  principles  of  reason   to 
produce  them,  and  the  same  objects  to  draw  them  out,  are 
in  substance  the  same  now  as  heretofore.     And  though  some 
discoveries  of  new  things  have  been  made,  as  the  mariner's 
card,  the  art  of  printing,  gunpowder,  &c.  of  which  learned 
men  have  written ;  yet  from  defective  and  insufficient  prin- 
ciples of  happiness,  such  as  all  natural  things  are,  no  thing, 
thoQgh  new,  can  be  sufficient  unto  such  an  end  ;  since  the  par- 
ticulars cannot  affi^rd  that,  which  the  general  hath  not  com- 
prised within  it.     As  face  answereth  to  fiace  in  water,  so  the 
courses  of  natural  causes  and  effects,  and  the  hearts'  desires, 
counsels  of  the  men  in  one  age,  do  answer  unto  those  of 
another.    (Matth.  xxiv.  38,  39.  Prov.  xxvii.  19) 

Vcr.  10.  Is  there  any  new  thing  whereof  it  may  be  said, 
^  this^  it  is  new  ?]  This  is  a  challenge  to  any  man  to  procure 
^y  new  thing  if  he  can,  with  a  peremptory  repeating  of  the 
fbrmer  assertion,  and  denying  the  success  of  any  such  atjtempt. 
Rt  speak«th  of  such  new  things  ai>  may  far  surpass  the  things 
^hich  had  been  discovered  before,  as  to  be  able  to  satisfy  the 

▼OL.  IV.  K 


50  ANNOTATIONS    ON  [CHAP.  I. 

heart,  and  make  it  truly  blessed.  And  this  he  confidently 
denieth ;  that  any  thing  can  further  be  extracted  out  of  the 
womb  of  nature  in  order  unto  human  happiness,  more  than 
had  been  already  discovered.  Men  may  haply  flatter  them- 
selves in  their  inventions,  as  if  they  had  invented  new  things 
which  were  not  before,  and  such  as  may  afford  more  matter 
of  content  and  satisfaction  than  other  men  in  former  ages 
have  found  :  but  he  shews  that  this  is  but  a  mistake,  for  U 
haih  been  already  of  old  time,  which  was  before  us.  The  dis- 
coveries of  former  ages  have  been  as  pregnant  towards  satis- 
faction of  the  heart,  as  any  of  after  ages  can  be. 

Ver.  1 1 .  There  is  no  remembrance  of  former  things ;  trnther 
shall  there  be  any  remembrance  of  things  that  are  to  come  wiih 
those  that  shall  come  after ^  If  new  things  be  found  ont,  as 
many  old  things  are  forgotten ;  so  that  still  the  stock  of  nature 
is  as  defective  towards  happiness  in  our  age,  as  in  another. 
Shortness  of  life,  and  narrowness  of  experience,  causeth  us 
to  forget  the  things  which  have  been  before  us;  which  were 
they  all  in  our  distinct  view,  no  one  thing  would  occur  with- 
out  its  pattern  and  parallel,  at  least  something  as  excellent  as 
it  in  former  ages  :  and  as  things  past  are  forgotten  by  us,  so 
things  present  will  be  forgotten  by  those  that  shall  come 
after  us. 

Here  then  we  see,  1 .  The  aptness  which  is  in  man,  to  nau- 
seate and  grow  weary  of  the  things  which  he  is  used  unto, 
though  they  be  otherwise  never  so  excellent.    {Num.  xi.  6) 
2.  The  wantonness  of  our  hearts  in  having  an  itching  desire 
after  new  things,  and  such  as  former  ages  were  unacquainted 
with.  {Acts  xvii.  21)    3.  That  it  is  ignorance  and  inexpe- 
rience which  maketh  things  appear  new,  which  indeed  are 
old.    4.  That  the  vanity  which  our  forefathers  have  found  in 
things  here  below,  is  an  infallible  argument  that  we  shall  find 
the  same ;  and  shall  certainly  miscarry,  if  we  think  to  gel 
more  satisfaction  out  of  the  creatures,  than  others  have  got- 
ten before  us.    {Job  viii.  8,  9,  and  xv.  18)    5.  That  new 
things  are  not  to  be  looked  for  under  the  sun,  or  in  the  course 
of  natural  causes  and  effects :  but,  in  a  spiritual  and  heaTenljf" 
conversation,  all  things  are  new,  durable,  excellent     In  th^ 
study  of  God's  Word  and  ways,  there  are  ever  new  and  won^ — 
derful  things  to  be  discovered.  {Psal.  cxix.  18.  2  Cot.t.  17  ^ 


CQAP.  I.]        THE    AOOK    OF    £CCL£8IAgT£S.      ^  51 

2  Pd.  ill.  13.  Rev.  xxi.  5)  God's  mercies  and  judgemenU 
are  wonderful ;  and  he  doth  many  times  strange  things,  which 
neither  we  nor  our  fathers  have  known.  (Deui.  iv.  32—36. 
1  Cor.  ii.  9) 

Y&rs.  12,  13.     /  the  Preacher  was  King  aver  Israel  in  Jeru* 
saiem.    And  I  gave  mine  heart  to  seek  and  search  out  by  wis* 
donsj  concerning  all  things  that  are  done  under  heaven:    This 
sore  travel  hath  God  given  to  the  sons  of  men^  to  be  exercised 
therewith.^       Having    shewed   the  vanity  of  things   under 
the  sun  in  general,  he  now  proceedeth  unto  some  special 
and  principal  things,  wherein  men  might  be  apt  to  plaoe 
felicity.       And  he   begins  with  the  knowledge  of   things 
natural  and  human  :  shewing,  that  if  any  man  could  in  that 
respect  make  himself  happy,  he  himself  had  more  means  to 
do  it  than  any  other  man.     And  the  better  to  gain  belief  to 
what  he  should  deliver,  he  gives  it  them  upon  the  word  and 
experience  of  a  convert,  a  king,  an  inspired  king,  a  most  wise 
and  active  king,  a  Ki$ig  in  Jerusalem^  the  seat  of  God  ;  pro- 
voked unto  this  inquiry  by  the  strong  inclination  of  his  own 
heart,  by  the  special  call  and  direction  of  God,  by  the  eye 
and  help  of  that  habitual  wisdom  which,  by  prayer,  he  had 
obtained  of  God  in  a  more  eminent  manner  than  any  other 
man ;  and  by  his  zeal  towards  the  people  of  God,  and  to- 
wards  his  house  at  Jerusalem.     "  I  being  such  a  person,  so 
completely  furnished  with  all  internal  and  external  advan- 
tages, do  testify  the  truth  which  I  have  delivered  upon  mine 
own  most  exact  and  accurate  trial,  that  all  is  vanity.^* 

I  the  preacher"]  Or  **the  convert,  who  am  returned  by  re- 
pentance unto  the  communion  of  saints,  from  whence  by  my 
•ins  I  had  formerly  wandered,  am  able  now,  by  sad  expe- 
rience, to  seal  the  truth  which  I    have  so  dearly  bought, 
Aching  the  vanity  of  all  outward  things."  So  this  book  was 
^he  fruit  of  Solomon's  conversion  and  returning  to  the  bosom 
^  the  Church. 

was  King  over  Israel]  This  book  therefore  was  written  when 
i^^  was  on  his  throne,  furnished  with  wisdom  from  God  to 


his  royal  office,  and  with  abundance  of  wealth  to  pro- 
this  inquiry  after  true  happiness.  (1  Kings  iii.  7,  13) 
o>9er  Israel]  God^s  peculiar  people,  a  wise  and  understand- 
it%g  people,  (Deut.  iv.  6,  7)  for  whose  good  Solomon  had 

«  2 


&2  ANNOTATIONS   ON  [CHAP.  f. 

sought  bis  wisdom,  and  out  of  the  care  of  whose  welfare  in 
soul  and  estate,  he  had  made  this  solicitous  search. 

in  Jerusalem)  This  being  expressed  thus  twice,  in  this,  and 
in  the  first  verse,  hath  some  emphasis  in  it.  In  Jeruaalem 
was  the  House  of  the  Lord,  and  the  testimony  of  Israel. 
{PtuL  cxxii.  1,  3,  3)  Here  God  was  in  a  special  manner 
present,  and  might  most  comfortably  be  sought.  {Psal.  cxzxii. 
13,  14)  There  were  continual  attendances  of  the  priests, 
oflBcers,  and  wise  men  about  the  Temple.  (1  Chron.  xxv.  26) 
There  were  the  thrones  of  justice,  and  public  conventioils  of 
state.  (Psa/.  cxxii.  5)  There  were  the  masters  of  the 
assemblies,  or  a  college  and  senate  of  the  most  learned  men 
of  the  nation  :  (^Eccles.  xii.  11.2  Kings  xxi.  14)  so  that  there 
he  met  with  all  the  furtherances  which  a  learned  and  wise 
man  could  desire  in  the  prosecution  of  such  a  design. 

And  I  gave  my  heart.']  '*!  did  cheerfully  and  purposely  set 
myself  about  it,  and  made  it  my  business  wad  delight.^' 
{^Ckrofi.  xi.  16.     iChron.  xxii.  19.    2  Cor,  viii.5) 

to  seek  and  search  otit]  Searching  is  more  than  seeking,  and  de- 
notes an  orderly  and  accurate  exploration,  such  as  merchants 
use,  who,  with  great  diligence,  procure  rarest  commodities  out 
of  several  countries.  (Ecc/.  vii.  25.     Ezek.  xx.  6) 

by  wiscbm]     An  excellent  instrument  in  such  an  inquiry. 

all  things  done  under  the  Sun"]  All  natural  causes  and  effects, 
all  human  counsels  and  events :  this  phrase  is  much  used  by 
Solomon  in  this  book,  whereby  is  limited  the  subject  matter 
about  which  he  inquires. 

this  sore  travel]  Or,  afflicting  labour ;  as  chap.  ii.  23.  and 
iv.  8. 

hath  givefi  to  the  sons  of  man]  It  is  his  ordinance,  be  hath 
called  them  to  search  his  works  and  ways. 

to  be  exercised]  Or,  afflicted  and  distracted  therein ;  there 
fore  not  at  all  to  be  made  blessed  thereby. 

From  hence  we  may  observe :  First,  That  the  best  way  ol 
teaching  is  out  of  our  own  experience,  and  exact  disquisition* 
(Pw/.lxvi.  16,  17.     Ga/.i.  16) 

2.  That  sound  repentance  doth  notably  fit  a  man  to  kno 
and  search  out  the  will  of  God,  and  to  discover  and  teach  tb 
▼anity  of  all  other  things.   (2  Tim.  ii.  25.  Jam.  i.  21. 
xxii.  32.     Psal.  Ii.  12,  13) 


CHAF.  I.]       THE    BOOK    OF    ECCLESI ASTES.  53 

3.  Tbat  men,  in  highest  authority,  are,  by  their  studies  as 
well  as  their  power,  to  seek  the  welfare  of  those  over  whom 
they  are  set,  and  to  endeavour  with  all  their  hearts  to  fit 
themselves  with  wisdom  and  abilities  for  discharge  of  thei'' 
office.  (I  Kings  iii.  7,  8,9.  Luke  ii.  62.  Actt  vi.4.  1  IiW 
IT.  13,  14,  15) 

4.  That  the  piety,  age,  dignity,  authority,  experience  of  a 
person,  though  it  add  nothing  to  the  truth  itself,  yet  hath  a 
great  power  to  persuade  and  prepare  the  hearts  of  hearers  to 
the  entertainment  of  it.  (Philem,  vers.  9.  2  Cor.  x.  7,  8. 
and  xl  6,  6,  22,  23.  and  xii,  1,  2,  3,4, 6, 1 1.  1  Cor.  ix.  I,  2, 
and  XV.  8, 9,  10) 

5.  That  largeness  of  gifts  and  helps  from  God,  should 
quicken  us  unto  a  more  cheerful  and  vigorous  study  of  our 
duties.  (Matth,  xv.  16,  17) 

6.  Tbat  largeness  of  heart  in  knowledge  of  things  natural, 
moral,  human,  divine,  are  royal  endowments,  and  things  fit 
for  a  king  to  set  his  heart  upon.  (Prov,  xxxi.  4)  The 
greater  our  place,  power,  wealth  is,  the  more  noble  and 
serious  should  our  thoughts  and  employments  be. 

7.  The  more  men  abound  with  worldly  things,  the  looser 
should  they  keep  their  hearts  from  them,  and  the  more  should 
they  study  the  vanity  of  them ;  lest  otherwise  they  steal  away 
their  hearts  from  God.     (Psal.  Ixii.  10) 

8.  The  dignity,  wisdom,  piety  of  a  people  being  duly  con- 
sidered, doth  whet  and  add  vigour  to  the  studies  and  cares 
of  those  who  are  set  over  them  for  their  good.  (2  Kings  iii. 
8,  5.     Mar.  vi.  6,  6) 

9.  We  should  improve  the  benefit  of  places  and  persons 
Amongst  whom  we  converse,  to  fit  ourselves  thereby  for  the 
aervice  of  the  Church.  It  is  not  only  a  comfort,  but  a  fur- 
therance unto  wise  and  learned  men,  to  live  in  places  where 
wisdom  and  learning  is  professed.     {Acts  i.  4) 

10.  It  is  a  great  comfort  when  men  have  helps  and  encou- 
ragements answerable  to  their  employments;  and  having 
^uch,  when  they  have  hearts  to  use  them.     {Prov.  xvii.  16) 

11.  Here  are  the  right  principles  of  succsssful  diligence  in 
oor  places;  1.  A  willing  heart,  when  a  man  goes  about  his 
work  with  all  his  strength.  (Ecclts.  ix.  10)  2.  Attendance 
on  lb  i^call  of  God,  and  for  that  reason  submitting  unto  tra- 


54  ANNOTATIONS    ON  [CHAP.  I. 

vel  and  pains.  {JcUxxvu  19.  Go/,  i.  15)  3.  Stirring  np  the 
gifts  which  God  bath  given  us  as  furtherances  unto  duty. 
(2  Tim.  i.  6)  4.  Exquisite  inspection  into  the  businesses 
about  which  we  are  employed^  that  we  may  not,  through  our 
own  negligence,  come  behind  in  any  gift.  (1  Cor.  xii,  31.  and 
xiv.  12  ) 

12.  It  is  the  will  of  God,  that  even  our  honourable  and 
our  necessary  employments  should  be  accompanied  with  sore 
travel,  that  we  maybe  kept  humble  in  ourselves,  weaned  from 
the  creature,  and  made  the  more  thankful  for  any  assistance 
the  Lord  giveth  us  in  our  labours,  and  for  any  blessing  upon 
them.  {Job  v.  7.  Gen.  iii.  19) 

13.  The  study  of  the  creatures  is  of  excellent  use  to  lead 
us  to  the  knowledge  of  the  Creator.  {Rom.  i.  19.  Psal. 
cxi.2) 

Ver.  14.  /  have  seen  all  the  works  that  are  done  tmder 
the  Sun,  and  behold  all  is  vanity  and  vexation  of  spirit.']  The 
former  words  shewed  the  exactness  of  Solomon'^s  search  into 
natural  and  human  things.  That  it  was  the  labour  of  an  aged 
convert,  (for  Solomon  was  drawn  away  from  God  in  his  old 
age,  1  Kings  xi.  4)  of  a  wise  king,  furnished  with  all  helps  for 
such  an  inquiry:  That  it  was  an  accurate  and  deep  search, 
not  loose  or  superficial :  that  it  was  undertaken  with  great 
impulsion  of  heart,  and  with  a  special  call  of  God :  and  now 
after  all  this,  he  concludes, 

1.  That  he  had  seen]  That  is,  diligently  heeded,  and 
fully  understood,  as  to  the  issue  of  this  inquiry,  all  the  works 
done  under  the  Sun.  {Exod.  iii.  3.  Eccles.  ii.  13,  14) 

all  the  things]    That  is,  the  several  kinds  of  them.  (1  Kings 
iv.  33)    He  had  gotten  as  large  and  as  intuitive  a  knowledge 
as  human  curiosity  or  industry,  with  all  manner  of  furth^- 
ances,  could  attain  unto.     Which  appears  not  to  be  an 
gant  boast,  but  a  true  account  of  the  fruit  of  his  studies,  th< 
Holy  Ghost  testifying  the  same  thing  of  him.    (1  Kings  iv^ 
29—34.  and  x.  23) 

2.  That  he  found  all  to  he  vanity  and  vexation  of  spirit.'^  —  "^-l 
Not  only  vain  and  ineffectual  to  confer  happiness,  but,  whicbK""^ 
is  worse,  apt  to  bring  much  affliction  and  trouble  upon  thi 
heart  of  him  who  is  too  earnestly  conversant  about 
From  several  original  roots,  there  are  by  interpreters  givei 


CHAP.    I.}      THE    BOOK   OF    £CCL£8IAST£9.  65 

tereral  explications  of  this  word.  Evil,  or  Jfflictioti  of  spirit. 
Breach,  contrition,  torment  of  spirit;  feeding  upon^  or  consum- 
ixg  of  the  spirit,  or  vanity  2ind  Jeeding  upon  wind,  as  fruitless 
labour  is  expressed,  Hos.  xii.  I.  1  Cor.  ix.  26.  llius  he 
applies  his  general  conclusion  particularly  unto  all  kind  of 
knowledge,  natural  and  moraL  There  is  sore  travel  in  the 
g;etting;  danger  of  forgetting  it  again;  discovery  thereby 
of  more  ignorance  than  a  man  observed  in  himself  before ; 
iosafficiency  and  impossibility  of  perfecting  the  understand- 
ing, and  satiating  the  desires  thereof.  Such  and  many  other 
conaiderations  make  knowledge  itself,  as  to  the  procuring  of 
trae  happiness,  altogether  vain> 

Ver.  15,  That  which  is  crooked  camiot  be  made  UraighlJ] 
This  is  the  reason  of  the  vanity  of  knowledge,  because  it 
cannot  rectify  any  thing  in  us  which  is  amiss,  nor  supply  any 
thing  which  we  want  to  make  us  happy.  {^Eccles,  vii.  13) 
The  wisest  and  wealthiest  king,  with  all  his  power  and  know- 
ledge, was  not  able  to  remedy  all  the  evils  which  he  saw^  or 
to  supply  all  the  defects  which  he  could  discover. 

The  words  may  be  understood  two  ways;  1.  In  relation  to 
knowledge  itself,  to  shew  the  vanity  and  vexation  thereof: 
For,  1.  Much  of  it  is  exceeding  tortuous,  intricate,  and 
abstroae,  there  are  many  knots  and  difficulties.  {Dan.  v.  12) 
So  it  cannot  be  clearly  and  plainly  demonstrated,  but  in  the 
inquiries  thereinto  the  mind  will  be  left  dark  and  unsatisfied ; 
there  are  Wv^a,  not  only  in  the  Scripture,  2  Pet.  iii.  16. 
but  in  the  book  of  nature  too.  {Job  xxviii.  20,21.  and  xxxvii. 
14,  16, 16,  and  xxxviii.  16,  23)  2.  The  defecU  of  this  kind 
are  innumerable ;  the  things  which  a  man  knowcth  not,  are 
infinitely  more  than  those  which  he  knoweth.  {Job  xi.  6, 9) 

2.  In  relation  unto  the  efficacy  of  knowledge.  The  heart 
and  life  of  man  is  naturally  crooked  and  perverse,  very  tor- 
tuous, wicked,  and  deceitful  {Jer.  xvii.  9.  Psal,  cxxv.  6) 
and  it  is  exceeding  defective,  both  in  principles  and  power^ 
to  do  good  as  it  ought.  (Rom,  iii.  23.  2  Cor,  iii.  6)  Now 
all  the  most  exquisite  natural  knowledge  is  not  able  to  recti- 
fy these  things,  either  to  restore  man  to  his  original  integrity, 
or  supply  his  manifold  defects.  Such  knowledge  will  puff 
up,  (1  Cor.  viii.  1)  but  it  will  not  sanctify.  (Ronu  i.  20,  21, 
32.  Jude,  ver.  20)  The  Lord  indeed,  by  his  grace  and  spi- 
rit, doth  both,  (LtfAeiii.  5.  P$al.  Ixxxiv.  11.    I  7%esi.  iii.  10. 


56  ANNOTATIONS    ON  [CUAP«  I* 

Eph.  ill.  U\    1  Cor,  i.  5)  but  no  natural  or  acquired  know- 
ledge is  able  to  do  it. 

3.  As  it  cannot  rectify  that  which  is  amiss  in  man»  so  neither 
in  any  other  thing.  Sin  hath  brought  much  disorder,  cor- 
ruption, confusion  upon  the  whole  creation ;  {Rom.  viii.  20) 
infinite  are  the  defects  and  failings  every  where.  And  none 
of  this  can  all  the  wisdom  of  man  be  able  to  correct ;  bat  he 
must  still  leave  it  as  he  found  it,  vain  and  imperfect.  So  it 
will  be  till  the  time  of  the  restitution  of  all  things;  when 
God  will  make  a  new  earth  and  a  new  heaven,  and  deliver  the 
creature  from  the  bondage  of  corruption,  into  a  glorioiis  li- 
berty. (Acts  i.  21.  2  Fet.  iii.  13)  And  all  this  he  affirms  of 
the  most  excellent  natural  knowledge ;  how  much  more  yain 
and  unprofitable  are  the  perverse  and  impertinent  studies  of 
many  men,  which  have  nothing  of  solidity  or  usefulness  in 
them.  (CoL  ii.  8.  1  Tim.  vi.  4,  5.  Rom.  i.  22.  1  Cor.  i.  20) 

Ver.  16,  17.  /  communed  with  mine  otott^  ^c]  This  is  a 
prolepsis  wherein  he  meeteth  with  an  objection,  viz.  That 
the  knowledge  of  the  creatures  might  make  a  man  happy, 
though  he  had  not  attained  unto  it,  not  for  any  defect  in 
them,  but  in  the  narrowness  of  his  own  understanding.  To 
which  he  answereth.  That  if  any  man  could  have  found  it 
out  in  them,  he  should,  in  regard  of  the  greatness  of  his  parts, 
and  exquisite  industry  ;  as  Chap.  ii.  12. 

/  communed  with  my  heart.l^  *'  I  cast  up  my  accounts,  and 
exactly  viewed  the  fruit  and  sum  of  all  my  labours  in  getting 
knowledge.  I  did  seriously  deliberate,  and  take  a  view  of 
mine  own  heart.^'  (Psalm  iv.  5)  True  wisdom  makes  a  man 
thoughtful  and  discursive  within  himself. 

1  am  come  to  great  estate,  and  have  goUetij  or  added,  mart 
wisdom.'l  Or,  *'  I  have  gotten  great  estate  and  wisdom,  and 
added  to  it,  I  have  exceeded  and  increased  in  wisdom.^  So 
the  word  seems  elsewhere  to  import.  (1  Sam.  xx.  4L    jUot. 

IX.  3.    Amos  viii.  6)    Or,  I  have  come  to  be  a  great  man, 
{Joel  ii.  20)  to  do  great  things.    f/bMyoXtMiiy. 

Then  all  they  that  have  been  before  me."]  (1  Kings  iv.  30»  and 

X.  27)  Yea  all  that  come  after  him  too,  Christ  only  excepted 

(1  Kings  iii.  12) 

In  Jerusalem.']     Where  the  study  of  wisdom  was, 
than  in  other  places. 

My  heart  had  great  experience j  had  seen  much  wvsdom  a 


CHAF.  I.]      THE    BOOK    OF    fiCCLtSI ASTES.  57 

knawledgeJ]  Wisdom  seems  to  note  the  general  knowledge 
of  things  divine  and  human ;  knowledge^  the  experimental  : 
or  wisdomy  the  habit  and  instrument ;  knowledge^  the  acquired 
perfection  gotten  by  the  help  of  that  habitual  wisdom. 
Here,  1.  He  seems  to  have  magnified  wisdom  in  his  choice, 
which  also  may  be  implied  in  the  word  ^nV*r:in  (1  Kings 
iii.9,  11)  2.  To  have  increased  it.  3.  To  have  carried  it 
into  his  heart;  it  was  inward  and  experimental  knowledge. 
4.  To  have  delighted  in  it^  and  gone  seriously  and  with  full 
purpose  about  it. 

Gave  my  heart,']     See  ver.  13.    The  more  wise  any  man  is, 
the  more  he  laboureth  to  grow  in  wisdom. 

To  know  wisdom  J  and  to  know  madness  and  folly.']      Chap. 
^i.  25.     Hereby  he  understands  moral,  political,  and  prac- 
tical knowledge,  in  order  to  its  better  government,  to  observe 
the  difference  between  wise  and  virtuous,  and  between  fool- 
ish   and  wicked  actions.    The  word  rendered  folly^  is  in  this 
only  place  vmtten  with  the  letter  v,  in  all  others  with  the 
letter  d  ;  and  so  may  be  here  render  edeitheryb//y,  or  prudence. 
And  this  he  found  to  be  vexation  of  spirit,  or  feeding  on 
^nd ;  observing  how  short  men  came  of  the  one,  and  how 
uach  the  other  did  abound.     Or  finding  by  his  own  experi- 
ence, that  neither  the  perfection  of  moral  wisdom,  so  far  as 
it  is  acquirable  by  human  diligence,  nor  yet  the  pleasures 
mild  delights  of  vicious  and  foolish  could  quiet  and  settle 
the  heart  of  man.   (1   Cor,  \  20.  Eccles.  xi.  8,  9)     A  bare 
speculative  knowledge  of  good,  and  an  experimental  pre- 
sumptuous knowledge  of  evil,  such  as  Adam'^s  was  in  eating 
the  forbidden  fruit,  are  so  far  from  making  men  happy,  that 
they  increase  their  misery. 

But  here  Solomon  may  seem  to  have  committed  an  error 
against  the  moral  wisdom  which  be  here  professed  to  inquire 
afler,  namely,  in  speaking  so  much  of  his  own  eminency  in 
gifts  beyond  other  men.    (John  viii.  13)     He  doth   it  not 
falsely,  arrogantly,  nor  proudly  and  vain-gloriously,  to  mag- 
nify  himself;  but  humbly,  in  acknowledging  God's  gifts,  and 
necessarily  to  discover  thereby  the  truth  of  that  doctrine  he 
was  now  teaching  the  church  by  his  own  experience :  and  so 
it  is  lawful  to  make  mention  of  God^s  gifts  and  graces  be- 
stowed on  us,  as  the  apostle  doth.    (1   Cor.  xiv.  18,  and 
XT.  10.  2  Cor.  xi.  5,  6) 


58  ANNOTATIONS   ON  [CHAP.II. 

Ver.  18.  In  much  wisdom.']  Or,  in  the  abundance  ofwiadom: 
(as  Psabn  Ixxii.  7,  and  li.  1.  Prov.  xx.  6,  15.  Has.  yiii.  12) 
Or  in  the  man  who  is  much  in  wisdom,  or  who  hath  mMch  wit* 
dom.  {Job  xi.  2)    The  sense  is  every  way  the  same. 

Is  much  grief.']  Or,  angevy  or  indignation.  Whence  the 
Chaldee  paraphrase,  '*  The  more  knowledge  any  man  hatb^ 
without  repentance,  the  more  wrath  is  upon  him  from  the 
Lord.^  (as  Luke  xii.  47)  But  the  meanings  according  to  the 
scope  of  the  context,  is,  '^  That  abundance  of  wisdom  is  al- 
ways accompanied  with  a  proportion  of  trouble  and  perturba- 
tion of  mind ;  as  indignation,  to  see  how  little  fruit,  and  how 
much  disappointment  a  man  doth  meet  with  in  it,  and  how 
little  account  is  made  of  it  in  the  world."*'  (as  Eccles.  9) 
Grief  and  discontent,  when  the  more  wisdom  a  man  hath,  the 
more  ignorance  he  doth  discover  in  himself,  and  the  more 
pains  he  must  take  to  go  on  unto  more  knowledge  yet  un^ 
attained  ;  and  yet  still  find  his  crookedness  of  mind,  and 
manifold  defects  uncorrected,  unsupplied ;  fear  of  losing.and 
forgetting  what  with  so  great  pains  had  been  gotten.  Some 
begin  the  next  chapter  with  these  words,  and  so  make  them  a 
transition  to  the  next  endeavour  of  Solomon,  to  find  out  hap- 
piness in  some  other  thing ;  and  so  the  sense  runs  thus  ;  ^'  For- 
asmuch as  in  much  wisdom  there  is  much  grief,  &c.  and  this 
was  not  the  way  to  attain  true  happiness  and  content  to  toil 
and  weary  out  myself  with  pain,  sorrow  of  mind  and  body  in 
the  attaining  of  wisdom  :  Therefore  I  said  in  my  heart.  Go  to 
now,  I  will  prove  thee  with  mirth,"  S^c.  Yet  the  purpose  of  the 
wise  man  is  not  to  deter  men  from  so  noble  a  labour  as  the 
study  of  wisdom  and  learning,  but  to  raise  up  to  the  study 
of  heavenly  wisdom,  and  the  fear  of  God,  whereby  their  other 
knowledge  would  be  sanctified,  sweetened,  and  made  ex- 
cellently useful  and  comfortable  to  them. 


CHAPTER  II. 

Being  disappointed  in  his  expectation  from  the  knowledgc^^Jgc 
of  the  creature,  he  now  resolveth  to  search  what  good  may^^-^y 
be  found  in  the  use  and  fruition  of  it,  and  so  sets  himself  toc^»-^^ 
try  what  content  either  sensual,  or  rational  pleasures  couME^^ 
bring  to  the  heart;  which  he  doth^  from  ver.  1, to  ver.  12^ 


CHAP.  II.]     TH£    BOOK    OF    ECCLE8I A8TES.  59 

and  finding  that  he  had  changed  for  the  worse,  he  goes  back 
again  to  the  consideration  of  wisdom  and  madness;  and  find- 
ing as  mnch  disappointment  the  second  time,  as  he  had  done 
the  first,  ver.  1 2 — 28.  he  concludeth,  that  there  is  no  com- 
fort nor  tranquillity  to  be  found  in  the  use  of  creatures,  till  by 
the  favour  of  God  it  be  sweetened  unto  us^  ver.  24,  26«  26. 

Ver.  1.  1  said  in  my  heart, ^  I  purposed  within  myself, 
and  did  resolve  with  intimate  affection  to  try  what  pleasures 
wonlddo,  chap.  i.  16,  (Luke  xii.  19) 

Go  to  now]  It  is  an  adverbial  form  of  exhorting  and 
quickening  his  heart  unto  such  a  course. 

I  will  prove  thee  with  mirth]  Or,  bi/  tnirth,  as  by  the  in- 
stmment  of  inquiring  after  happiness;  (Judges  y\.  39.  1  Kingi 
X.  1)  I  will  make  trial  another  way  whether  pleasures  will 
eontent  thee.  (Psalm  xxvi.  2)  The  word  being  derivable 
from  another  root,  admits  of  another  sense,  but  to  the  same 
purpose;  "I  will  pour  out  myself  in  delights,"  or  "1  will 
abound  in  delights.'^  Pleasures  do  melt  and  pour  out  the 
soul ;  hence  Reuben  is  said  to  be  unstable  as  waters.  (Gen» 
xlix.  4.  Ezek.  xvi.  15)  Lusts  have  a  greediness  and  excess 
in  them.  (Eph.  iv.  19)  ^'  I  will  wholly  give  myself;  my 
heart  shall  flow  forth  into  delights ;  I  will  fully  gratify  my 
senses,  and  indulge  my  fancy  in  all  pleasing  things.*^ 

Therefore  enjoy  pleasure,]  Or,  see  good.  To  see,  is  to  en- 
joy. (i«<ii.  liii.  11.  Psalm  xxxiv.  8,  and  iv.  6)  "Live  plenti- 
fblly ;  indulge  to  thyself  all  delights ;  restrain  not  thyself 
from  any  desire  of  thine  eyes.*^ 

Ver.  2.  I  said  of  laughter.]  By  laughter,  he  meaneth  any 
excess  of  joy,  and  merriment,  when  the  heart  is  so  full,  that 
it  <»nnot  contain  its  delight  within,  but  it  breaketh  forth 
into  the  face,  voice,  and  outward  behaviour.  (Gen.  xxi.  6. 
Psalm  cxxvi.  2.  Luke  vi.  21) 

Or  I  said  to  laughter ^  Thou  art  mad  I]  By  a  prosopopcBia, 
Excess  of  joy  transporteth  the  mind,  and,  as  it  were,  dis- 
placeth  reason  ;  argues  much  levity,  vanity,  incomposedness 
of  judgement.  True  joy  is  a  severe  and  serious  thing,  keeps 
the  heart  always  in  a  staid  and  fixed  condition  ;  but  the  joy 
which  breaks  forth  into  laughter,  is  like  the  crackling  of 
thorns,  (Eccl.  vii.  6)  and  hath  a  sorrow  at  the  bottom  of  it: 
as  a  madman,  the  more  merry  he  is,  is  the  more  miserable. 
{PrffD.  xiv.  13.  James  iv.  9) 


60  ANNOTATIONS   ON  [CHAP.  II. 

And  of  mirth,  What  doth  it  ?  ]  What  good  or  profit  briog- 
eth  it  with  it?  {Job  xxxv.  6,  7.  Matth.  xx.  32)  The  inter- 
rogation bids  a  challenge  to  all  the  masters  of  mirth,  that 
were  to  produce  any  one  satisfactory  fruit  which  it  affordeA. 
Thus  we  see,  by  the  example  of  Solomon,  that  the  heart  can- 
not stay  long  on  any  one  inquiry,  wherein  it  roeeteth  with 
dissatisfaction,  but  it  quickly  hasteneth  unto  another;  as  a 
bee  flieth  from  flower  to  flower,  when  there  is  not  enough  in 
one  to  satiate  it ;  as  a  sick  man  that  removes  from  one  bed, 
couch,  chamber,  unto  another  for  ease,  and  finds  none.  (/not. 
Ivii.  10.  Jer.  ii.  23,  36)  2.  That,  in  such  kind  of  changes, 
usually  the  heart  goeth  from  better  to  worse,  as  here  Solomon 
from  wisdom  to  pleasures.  3.  Here  is  observable  the  nature 
of  sensual  mirth ;  it  tends  towards  excess,  and  so  toward  sin- 
decency  and  madness :  for  here  is  not  condemned  moderate, 
but  excessive  pleasure,  when  a  man  gives  up  his  heart  to  it, 
and  makes  it  the  business  of  his  life. 

Ver.  8.  /  sought  in  my  heartJ]  ^^  Upon  serious  deliberation, 
and  further  exploration  of  that  good  which  men  may  in  this  life 
attain  unto,  finding  that  neither  wisdom  alone,  nor  pleasures 
alone,  could  bring  me  unto  it,  I  purposed  to  temper  them  to- 
gether; and  since  I  found  that  wisdom  and  knowledge  was 
accompanied  with  grief  and  sorrow,  I  intended  to  mitigate 
those  griefs  with  bodily  delights:  and  yet  so,  as  that  my  wis- 
dom might  restrain  those  delights  from  any  excess,  and  from 
disabling  me  in  the  duties  which  I  owed  to  God  or  men.** 

To  give  myself  unto  wineJ]    "  To  draw  my  flesh  with  wine ;" 
or,  **  to  draw  forth  my  flesh  unto  wine.**    Abstinence  doth 
shrink  and  contract  the   body,  and  keep  it  under;  (1  Cor. 
ix.  27.  Dan.  i.  10)  feasting  and  mirth  doth  draw  it  forth. 
(Psalm  Ixxiii.  7)     ^^That  leanness  or  wasting  of  body  which^^ 
by  hard  studies,  I  had  contracted,  I  now  purposed,  by  mor^^- 
delicacy  of  living,  and  indulgence,  to  draw  forth  into  fresh — 
ness,  fulness  and  beauty  again."     Or,  '^to  draw  with  wine,  to^ 
spend  more  time  in  feasting,  banqueting,  and  delights,  tbavB- 
formerly  I  had  done."     So  ^drawing'   signifies  sometimes^ 
*  continuance    and    prolongation   of   a    business.^    (Psalnm 
Ixxxv.  5.  Isai.  xiii.  22.    EzeL  xii.  28)     So    the   glutton  - 
(Luke  xvi.  19) 

Unto  wine,']  (i.  e.)    By  a  Synecdoche,  ^  unto  all  kind  of 
delicates  in  eating  and  drinking,  in  banqueting  and  feasting** 


CHAP.  II.]     THE    BOOK    OF    F.CCLE8I ABTE8.  61 

As  'bread'  signifies  'all  necessaries;'  (Amos  vii.  12,  with 
▼i.  11)  so'wine,^ 'all  delicates."  (Prcw.  ix.  2.  Caw/,  viii.2. 
and  11.  4) 

Yei  acquainting  mine  htart  with  wisdom.]  Or,  ''  leading 
my  heart  by  wisdom ;  resolving  to  keep  such  a  temper,  as  to 
carry  myself  not  licentiously^  but  wisely  in  the  use  of  plea- 
•ureSy  to  keep  myself  from  being  captivated  unto,  or  swal- 
lowed up  of  these  carnal  delights;  as  using  them  not  sensu- 
ally, with  a  brutish  excess,  but  critically  and  rationally  to 
find  out  what  real  content  they  do  afford  unto  the  heart  of  an 
intelligent  man.  1  did  so  give  my  flesh  unto  wine,  as  though 
I  kept  my  heart  for  wisdom  still.'^ 

JInd  to  lay  hold  on  folly,]  By^W/y,  he  meaneth  'those 
pleasures/  the  laying  hold  on  which  he  found,  in  the  event, 
to  be  nothing  but  folly.  Thus  '  to  lay  hold^  on  them  is  '  fully 
to  possess  a  man^s  self  with  them,  and  to  embrace  and  ap- 
prehend them  with  all  ones  strength.  (Isai.  Ivi.  4.  1  Tim, 
?i.  19.  Phil,  iii.  12,  13)  It  may  likewise  seem  to  intimate 
thus  much,  ''That  he  held  folly  from  mixing  with  his  plea- 
lores,  or  coming  into  his  heart  along  with  them,  to  hold  it  as 
a  man  holds  an  enemy  from  doing  him  any  liurt.*^  {J^dg. 
xii.  6.  and  xvi.  21) 

Till  I  might  see  whgit  was  that  good  for  the  sons  of  men.] 
This  was  the  end  of  his  inquiring;  it  was  not  to  drown  him- 
self in  sensuality,  but  to  discover  what  kind  of  course  was 
that,  which  would  render  this  present  mortal  life  more  com- 
fortable to  a  man.  He  did  it  not  viciously,  but  to  make  an 
experiment  only.  Solomon  found  in  himself  emptiness  and 
indigency ;  he  felt  strong  opposition  after  some  good  which 
might  supply  those  wants;  and  he  had  active  principles  of 
feason  to  inquire  what  that  good  was,  which  nature  did  so 
much  want,  and  so  greatly  desire.  And  this  reason  and  ha- 
l>iiual  wisdom  he  employed  to  the  uttermost,  to  discover  that 
^ood  under  heaven  which  might  most  perfectly  satisfy  the 
brants  and  desires  of  the  reasonable  soul. 

Under  heavenJ]  As  before, '  under  the  sun."   He  was  not  ig- 
iaorant,but  that  in  the  heavens  there  was  a  supreme  and  infi- 
nite good,  which  the  glorified  soul  should  enjoy  unto  endless 
maiisfi&ction ;  but  he  speaketh  here  of  that  good  under  the 
sun,  which  may  most  sweeten  the  mortal  life  of  man. 

All  the  days  of  their  life.]    That  is   true  good  which  is 


62  ANNOTATIONS  ON  [CHAP.  Il« 

durable,  and  commensurate  to  the  sou!  that  feeds  on  it.  Now 
most  of  the  things  he  here  recounteth,  are  only  for  some 
seasons  of  life ;  as  painful  studies,  vigorous  pleasures,  active 
negotiations,  when  age  and  infirmities  come,  they  forsake 
him;  and  so  these  good  things  die  before  the  man  that 
should  enjoy  them.  (2  Sam.  xix.  35.  Psalm  xc.  10.  Eccles* 
xii.  3,  4,  5)  Therefore  in  this  inquiry,  the  duration  of  the 
good,  is  as  requisite  to  be  considered  as  the  quality  of  it; 
whether  it  will  continue  with  a  man  as  a  stay  and  comfort  to 
him  all  the  days  of  his  life.  Nothing  will  do  this  but  godli- 
ness. {Psalm  xcii.  13,  14)  There  can  be  no  time,  no  con- 
dition in  a  man'*s  life,  wherein  the  fear  of  God  wilt  not  be 
comfortable  unto  him. 

Here  we  observe;  1.  That,  in  all  these  inquiries,  Solomon 
begins  with  his  heart,  thereby  noting  unto  us.  That  the  good 
which  must  satisfy  a  man,  must  bear  proportion  to  his  heart, 
and  to  his  inward  man.  2.  That  he  tempers  his  pleasures 
and  his  pains  in  seeking  knowledge,  together;  teaching  there- 
by, that  the  right  use  of  pleasures,  is  not  to  take  up  the  whole 
man,  but  to  mitigate  the  bitterness  and  pains  of  severer 
studies  thereby.  3.  That  a  man  hath  never  greater  need  of 
the  bridle  of  wisdom,  than  when  he  is  in  pursuance  of  car- 
nal delights.  4.  That  pleasures  and  folly  are  very  near  of 
kin ;  and  a  very  hard  thing  it  is  to  hold  folly  so  fast  in,  but 
that  it  will  get  loose,  and  immix  itself  in  carnal  delights. 
5.  That  a  free  and  full  indulgence  unto  pleasures,  though 
not  upon  sensual,  but  critical  and  more  curious  aims,  will  by 
degrees  steal  away  the  heart,  and  much  abate  more  spiritual 
and  heavenly  delights:  corruption  ever  creeping  in  with 
curiosity.  {Prov.  xx.  1.  and  xxiii.  3)  6.  It  is  a  noble  and 
high  frame  of  spirit,  to  look  out  in  every  thing  which  a  man 
undertakes,  after  that  which  is  truly  and  principally  good  for 
his  hearty  in  the  use  of  that  thing.  7.  That  the  comfort  of 
a  man'^s  life  under  heaven,  is  to  be  doing  of  that  good  whieh 
God  hath  given  him  his  strength  and  life  for.  8.  That  no- 
thing is  truly  the  good  of  a  man^s  life,  which  is  not  commen- 
surate in  duration  and  continuance  thereunto,  and  which  will 
not  properly  minister  comfort  unto  him  into  whatsoever  van* 
ous  conditions  of  life,  as  sickness,  poverty,  bondage,  disfr* 
vour,  old  age,  &c.  he  may  be  cast  into. 

Ver.  4.  Having  upon  further  deliberation,  declared  his 


CHAP.  If.]    THE    BOOK    OF    ECCLE8IASTE8.  63 

purpose,  to  search  for  good  amongst  pleasures  and  bodily  de- 
lights ;  he  now  sheweth  what  magnificent  and  royal  provi- 
sions he  made,  in  order  to  that  design,  sumptuous  diet,  stately 
baildings,  vineyards,  gardens,  orchards,  forests,  parks,  fish- 
ponds,  honourable  retinue  of  servants ;  possession  of  all 
sorts  of  cattle ;  treasures  of  gold,  silver,  and  all  precious 
things ;  music  vocal,  instrumental :  and  all  these  in  great 
abundance,  as  far  as  royal  wealth  could  procure,  largeness  of 
heart  desire,  or  exquisite  wisdom  contrive.  In  all  which  he 
took  exceeding  much  joy  and  delight,  being  withheld  by  no 
manner  of  impediments  from  the  full  fruition  of  them;  yet 
in  the  conclusion,  he  passeth  the  same  censure  here,  as  he 
bad  done  before.  That  all  was  vanity,  &c. 

/  made  nu  great  tror/rs.]  'M  did  not  stoop  to  base  and  in- 
considerable things,  to  find  out  that  pleasure  which  might 
satisfy  my  desires ;  but  I  sought  it  in  magnificent  works, 
becoming  the  royal  state  of  a  king."  (as  Esth.  i.  4)  Of 
which  works,  he  doth  immediately  subjoin  a  large  catalogue. 
/  builded  me ;  or  to  mi/self,  or  Jar  rnt/se/f  (it  is  dativus  com- 
modi)  fiouses,  large  and  stately,  thirteen  years  in  building. 
(1  Kings  vii.  1 — 13,  and  ix.  15,  17,  18,  19)  Houses  for  ha- 
bitation, and  houses  for  state  and  pleasure;  winter-houses, 
and  summer-houses;  (Amos  iii.  16)  David  had  built  an 
house  of  cedar  before;  (2  Chron.  ii.  3)  but  Solomon  con- 
tenteth  not  himself  with  that. 

Vineyards.]  (Cow^  viii.  11).  David  likewise  had  vine- 
yards, and  orchards,  and  cattle,  and  treasures,  and  servants 
set  over  all  these;  (1  C/irow.  vii.  25 — 31)  yet  Solomon  will 
have  them  in  greater  magnificence,  having  no  wars  or  trou- 
bles  to  interrupt  him,  as  his  father  had. 

Vcr.  6.  /  made  me  gardens  and  orchards.]  Gardens  for 
flowersi  plants,  spices  ;  {Cant.  vi.  2)  orchards,  or  paradises 
for  trees  of  all  sorts ;  under  which  we  may  comprise  forests 
and  parks,  or  places  for  choicest  cattle ;  (Cant.  iv.  13,  14. 
Neh.  ii.  8)  which  were  places  of  great  pleasure  and  delight. 
(Esih.  i.  8) 

Ver.  6.  Pools  of  water,  to  water  therewith  the  wood,  4rr.] 
Artificial  ponds,  and  receptacles  of  water^  whether  arising 
fiom  springs,  or  otherwise  by  aqueducts,  and  other  means 
derived  thither.  (2  Kings  xviii.  17)  These  used  to  be  in,  or 
near  great  gardens,  and  near  princely  works :  (2  King$  xx.  20. 


04  ANNOTATIONS   ON  [CHAP.  11/ 

Neh.  iii.  14,  and  iii.  15.  Gen.  ii.  9,  10.  Cant,  vii.  4) :  to  water 
the  wood  or  forest ;  whereby  he  seemeth  to  mean  the  gar« 
dens  and  orchards,  before  mentioned^  for  the  spaciousness  of 
them.  So  ^forest  is  elsewhere  called  an  orchard  or  paradise* 
(NeA.  ii.  8)  These  things  in  these  hot  countries,  were  ac* 
counted  special  blessings,  and  from  thence  they  have  their 
name.  (Josh,  xv.  19)  These  things  he  had  as  materials  for 
his  wisdom.     (1  Kings  \r.  33) 

Ver.  7.  I  got  me  servants  and  maidensJ]  Some  he  bought 
or  hired  from  abroad ;  others  were  born  unto  him  in  his 
house :  and  these  he  had  for  the  manifold  duties  of  his  royal 
family:  such  had  David;  (1  Chron.  xxvii.  26 — 31)  and  so 
Solomon.   (1  Kings  iv.  7,  and  v.  16,  17,  and  x.  5) 

Afid  had  servants  born  in  mine  house.'\  Sons  of  mine 
house;  the  children  of  a  handmaid  born  in  her  mastered 
house,  were  born  servants  unto  the  master  of  the  house. 
(Gen.  xiv.  14,  and  xv.  3,  and  xvii.  12.  Jer.  ii.  14)  Hereunto 
David  alludelh,  when  he  saith,  '^  I  am  thy  servant,  the  son  of 
thy  handmaid."*  (Bsalm  cxyi.  16)  The  servants  of  Solomon, 
which  were  certain  public  officers,  appointed  by  Solomon, 
we  read  of  long  after;  (EzraW.  58.  Neh.  vii.  60)  who  may 
seem  to  be  those  of  the  Canaanites,  whom  Solomon  made 
bond-slaves.  (1  Kings  ix.  21)  Some,  bj/  sons  of  the  hause^ 
understand  those  officers  whom  Solomon  did  set  over  his 
house,  to  order  the  affairs  thereof.   (1  Kirigs  iv.  27) 

Possessions  of  great  and  small  cattle.'\  Or,  "I  had  cattle 
both  great  and  small,  or  herds  and  flocks.*"  The  first  word 
is  general  to  all  cattle,  great  or  small ;  the  two  next,  the 
species  of  that  general.  {Gen.  xxxiv.  23.  1  Kings  iv.  28* 
23,  26) 

Above  all  that  were  before  me  in  Jerusalem^]  As  more  wis- 
dom, (chap.  i.  16)  so  more  wealth,  and  provisions  for  that 
wisdom  to  work  upon.  (1  Kings  iii.  13,  and  x.  2S) 

Ver.  8.  /  gathered  me  also  silver  and  gold.']  I  heaped  it 
up.  (as  Psalm  xxxiii.  7.  1  Kings  ix.  28,  and  x.  14,  and  xv.  27) 
The  ways  of  this  great  gain  were  tribute ;  (1  Kings  x.  25)  ho- 
nourers^  presents,  sent  out  of  the  high  admiration  of  his  wis* 
dom,  from  other  princes ;  (1  Kings  x.  10,  and  iv.  34)  and  mer- 
chandise, or  free  trade  into  remote  countries.  (I  Kings 
ix.  26— 28,  and  X.  15,28) 

And  the  peculiar  treasure  of  kings  and  of  prauincesJ]     Pie* 


C^HAP.  II.]    THE    BOOK    OF    ECCLESIASTES.  65 

3iou8  rarities,  or  most  choice  and  desirable  things,  which  men 
use  to  lay  up  in  their  treasures ;  the  chieF  rarities  of  several 
countries.  (CAron.  xxix.  3)  Hence  whatsoever  is  intimately 
lear  and  honourable,  is  metaphorically  called  segullah,  {Exod. 
dx.  5.  Psalm  cxxxv.  4.  MaL  iii.  17)  The  apostle  renderetb 
it  wtpio^iov;  {Tit.  ii.  14)  others^  l^oUprrov,  that  which  is  of 
principal  worth  and  esteem.  {Isai.  xxxix.  2)  The  preciousest 
lod  most  desirable  things,  which  kingdoms  and  provinces 
sould  afford,  or  wherewith  princes  and  provinces  did  use  to 
prssent  him.  (1  Kings  iv.  21,  and  ix.  11,  and  x.  2,  10. 
2  Chrtm.  ix.  9^  and  x.  24) 

I  got  me  men  sifigers  and  women  singers.'\  These  as  well  as 
ihoce,  because  naturally  their  voices  are  sweeter  than  men's: 
ID  we  find  them  joined.  (2  Sam.  xix.  36.  2  Chron.  xxxv.  26) 
3o  we  read,  that  not  only  Moses  and  the  men,  but  Miriam 
ind  the  women  did  sing  at  the  overthrow  of  Pharaoh.  (Exod. 
KT.  I,  and  XX.  21.  1  Sam.  viii.  6,  7) 

And  the  delights  of  the  sons  of  men,  viz.  musical  instru- 
menis,  i^e.']  The  word  translated  musical  instrumeniSj  is  no 
irhere  else  used  in  the  scripture,  and  hath  various  interpreta- 
ticms  put  upon  it.  Some  understanding  by  it,  beautiful 
imtgkiers,  denominated  from  their  breasts,  as  elsewhere  from 
their  womb.  {Judg.  v.  30)  Others,  for  choice  and  delicate 
,  taken  as  a  prey  in  war,  as  we  find  there  the  manner 
and  others  for  divers  other  things,  as  we  find  in  Jerome, 
Dmaias,  Mercer,  and  others.  But  the  most  received  sense, 
ind  most  agreeable  with  the  former  delight  of  singers,  is 
musical  instruments. 

Ver.  9.  So  1  was  great,  and  increased."]  Or,  added  to  my 
peahteu;  as  Chap.  i.  16.    (1  Reg.  x.  23) 

Abo  my  wisdom  remained  with  me.]  This  he  addeth,  1.  As 
a  imie  and  unusual  thing,  That  pleasures  should  not  at  all 
soiotber  and  suppress  wisdom ;  2:  As  an  argument  towards 
the  main  conclusion,  That,  in  the  midst  of  all  these  delights, 
he  did  intend  the  business  for  the  which  he  used  them, 
namely,  by  wisdom  to  observe,  what  real  good  and  satisfac- 
tiootbey  did  bring  to  the  heart  of  man. 

Ver.  10.  And  whatsoever  mine  eyes  desiredy  ^c]  It  might 
tie  oljected.  That  his  wisdom  haply  and  his  fear  of  God,  re- 
itrained  both  his  eye  and  his  heart  from  so  full  a  fruition  of 
ihese  ddights,  as  were  requisite  to  extract  nil  the  comfort  of 

VOL.  IV.  F 


66  ANNOTATIONS    ON  [X^HAP.  II. 

them;  so  Job  restrained  bis  eye,  (Job  xxxi.  I)  and  Solomon 
advisetb  a  glutton  to  restrain  bis  appetite.  (Prov.  xxiii.  2 
Numb.  xy.d9)  To  tbis  be  answereth,  "That  whatsoever 
bis  eyes  desired,  (as  the  eye  is  one  of  the  principal  seats  of 
desire  or  lusting),  (1  John  ii.  16.  Josh.  vii.  21)  he  did  not 
reserve  any  thing  of  it  from  them,  which  withheld  his  heart 
from  any  joy:  neither  did  any  accidental  hindrance  inter- 
cede, as  war,  or  sickness,  or  sorrow,  or  any  notable  affliction ;. 
which  might  debar  him  from  a  Hberal  and  cheerful  use  of 
all  tbis  bis  sreatness.""  The  eye  is  here  taken  synecdochically 
for  all  the  senses  ;  for  in  this  ample  preparation  there  was 
provision  for  them  all.  Much  labour  and  care  he  had  taken 
to  ^  make  those  provisions  for  the  flesh  f  (as  the  apostle^s 
phrase  in  another  sense  is,  Rom.  xiii.  14)  and  there  was  no 
other  fruit  of  all  that  labour,  but  having  gotten  them,  to  en- 
joy them. 

M^  heart  rejoiced.']  That  is,  *'  I  myself  did  intimately  re- 
joice and  please  myself  in  the  fruit  of  my  labours.*^ 

J'his  was  my  'portion  of  all  my  labour.']  "  This  was  all  the 
fruit,  benefit,  and,  as  it  were,  inheritance,  which  my  laboun 
in  this  kind  did  purchase  for  me."  A  metaphor  from  the 
manner  of  dividing  inheritances,  (Numb,  xviii.  20)  or  spoils. 
(1  Sam.  XXX.  24) 

Ver.  11.  Then  I  looked  on  all,  i^c]  *' After  all  this,  I 
turned  an,d  looked  back,  or  took  an  impartial  survey  of  all 
my  works,;  which  with  such  painful  labours  and  trouble  I  had 
wrought:  and  found,  that  the  fruit  was  not  answerable  to 
the  toil  which  was  sustained  for  the  reaping  of  it :  but  that 
tbis  also  was  vanity,  a  perishing,  withering,  and  dying  com- 
fort, a  feeding  upon  wind,  and  that  it  left  no  abiding  benefit 
behind  it,"  Chap,  i.  3. 

Ver.  12.  And  I  turned  myself ^  ^c]  Here  Solomon  doth 
once  more  seriously  apply  himself,  as  he  did  before.  Chap, 
i.  17,  to  take  a  view  of  wisdom  and  folly.  Because  it  might 
haply  be  objected,  That,  at  the  first  consideration  of  them, 
he  might  let  many  things  slip,  which  were  of  weight  and  mo» 
ment  in  his  present  inquiry.  Because,  second  thoughts,  and 
solemn  review  of  former  studies,  may  haply  beget  some  re* 
tractation,  and  discover  some  error:  the  later  day  being 
usually  the  disciple  of  the  former ;  and  we  use  to  say,  that 


CHAP.  II.]    THK   BOOK    OF    KCCLfiAI ASTES.  67 

the  second  thoughts  are  the  wisest:  therefore  when  the 
Scripture  will  put  a  thing  beyond  question,  it  says  it  over 
again.  {Gal.  viii.  9) 

/  turned  mif9elf'\  This  notes  reconsideration  and  special 
heedfulness,  to  inquire  anew  into  a  huniness,  and  likewise  a 
weariness  of  those  pleasures  which  had  disappointed  him. 
(John  XX.  14) 

to  behold  wisdom,  <md  nutdness,  and  Jolly :]     To  conipfirc  the 
one  with  the  other,  that  I  might  the  better  understand  them, 
as  contraries  serve  to  set  forth  one  the  ether.     There  is  no- 
thing more  usual    in  Si)lomon\^  Proverbs  than  this  kind  of 
antithesis,  to  put  contraries  together  for  nuitual  illustration. 
Jor  what  can  the  man  do  that  comet h  after  the  King  /]     Here 
man  and  king  ;  the  king  acems  to  be  opposed  ;  '*  What  further 
progress  can  any  more  private  man  make  in  this  disquisition, 
than  I  who  am  such  a  kingp"     This  is  a  prolepsis  or  answer 
to  a  tacit  objection ;  for  it  might  be  said.  That  it  was  a  high 
and  bold  attempt  for  one  man  out  of  his  particular  experience 
to  pass  so  confident  a  sentence  of  vanity,  and  vexation,  upon 
a.11  wisdom  and  greater  works.     To  this  he  answereth.  That 
Oo  man  after  him,  could  do  more  in  this  inquiry  than  he   had 
clone,  who  was  so  eminent  in  wisdom,  in  power,  and  in  indus- 
try, that  wss,  as  it  were,  fitted  and  stirred  up  by  God  unto  this 
business;  and  therefore  if  any  man  after  him  should  set  about 
saijie  work,  he  should  do  no  other  thing  than  that  which 

king  had  done  before  him This  appears  to  be  no  arro- 

boast  in  Solomon ;  because  the  Scripture  testifieth  the 
^ame  of  him.  1  Kings  iu,  \2.     "  The  man  who  will  not  be- 
lieve it  upon  my  report,  but  will  make  trial  of  it  himself;  if 
lie  will  go  with  the  same  wisdom  and  integrity  about  it  as  I 
liave  done,  shall  find  the  same  vanity  in  the  bottom  of  every 
creature,  as  I  have  found .'^     So  here  are  two  reasons  why 
Solomon   challengeth  belief  in  this  point.     1.  The  advan- 
tages which  he,    so  great  a  king,  had  above  any  other  man, 
to  draw  forth  all  the  flower  and  quintessence  of  the  creature. 
^-  The  double  diligence  which  he  used  in  it,  in  not  only  view- 
ing thoroughly  once,  but  reviewing  again  the  things  upon 
^hich  he  passed  such  a  jud<;ement. 

^kat  the  man]  The  words  intimate  a  kind  of  indignation, 
^i^ain,  undervaluing  of  any  one  who  should  attempt  such 
^Q  inquiry  after  him,  as  P$al.  viii.  4.     "  Quid  dignum  tanto 

F    'J 


68  ANNOTATIONS    ON  [CHAP.    II. 

tulit  hie  promissor  hiatu  V*  what  is  the  man  who  cometh  after 
the  king^  whom  ihey  have  made  king  before  ?  so  some  read  the 
words :  but  the  most  genuine  and  coherent  sense  is  that  which 
our  translation  expresseth ;  he  that  comes  after,  cati  do  no- 
thing  but  what  they  have  done :  i.  e.  what  is  done  already  before 
them.  The  active  voice  indefinite  used  for  the  passive,  (as 
Isa.  ix.  6.  Jer,  xii.  6.  Gen.  xvi.  14.  1  Sam.  xxiii.  22) 

I  would  observe  hence,  1.  That  the  double  and  multiplied 
experience  of  wise,  great,  and  good  men,  doth  gain  much  cre- 
dit and  strength  to  the  doctrines  so  confirmed.  (1  John  i.  3. 
Heb,  chap.  xi.  and  xii.  1  Jam.  v.  10, 11) 

2.  That  the  more  prejudice  is  in  the  heart  of  men  against  a 
truth,  the  more  care  must  be  used  to  vindicate  the  same  from 
all  shew  of  exception.  (Tit,  i.  11.  and  ii.8.  jicts  vi.  10.  and 
xviii  28) 

3.  For  a  man  to  speak  the  truth  of  himself  touching  the 
gifts  of  God  bestowed  on  him,  and  to  mention  his  own  expe- 
riences, only  aiming  therein  at  the  glory  and  truth  of  God, 
and  edification  of  the  Church,  is  no  arrogance,  or  violation 
of  modesty,  but  an  improving  of  God's  gifts  to  the  ends  for 
which  he  gave  them,  chap.  i.  16. 

Ver.  13.  Then  I  saw  that  wisdom  excelleth  folly ,  4f^.] 
That  there  is  an  excellency  in  wisdom  more  than  in  folly, 
&c.  This  Solomon  confesseth,  that  indeed  there  is  a  great 
difference  between  wisdom  and  pleasures,  that  being  many 
ways  more  excellent  than  those ;  and  therefore  though  the 
study  of  wisdom  be  not  without  pain  and  sorrow,  (chap.  i. 
18)  yet  it  is  not  therefore  to  be  rejected.  Wisdom  leaves 
behind  it  some  permanent  good,  as  the  word  here  imports ; 
whereas  pleasures  do  perish  in  their  use,  and  nothing  stays 
behind  them  but  the  sting  and  sorrow.  The  sorrow  of  wis- 
dom is  in  the  getting ;  but  the  sorrow  of  pleasures  is  after  the 
using  and  enjoying  of  them.  It  is  true,  wisdom  and  know- 
ledge are  vain,  in  order  to  a  higher  and  nobler  end  than  they 
bear  proportion  unto,  viz.  to  make  man  truly  happy;  yet 
they  are  of  excellent  use,  and  singular  ornaments  to  the  soul 
which  hath  them  So  the  Apostle,  though  he  tell  us  that 
*^  charity  is  more  excellent  than  gifts,^  the  one  servinii^  for 
edification  only  of  others,  but  the  other  for  sanctification  of 
a  man's  self;  yet  acknowledgeth  that  they  are  all  operatpoos 
of  God's  spirit,  and  bestowed  on  men  for  very  profitable 


CHAP,  II.]     THE    BOOK    OF    ECCLE8IA.STES.  69 

uses,  and  accordingly  to  be  earnestly  desired.  (1  Cor,  xii.  4, 
7,  31.  and  xiv.  1,  39)  We  are  so  to  esteem  gifts,  as  that  we 
prefer  salvation  and  happiness  before  them.     (Luke  x.  20) 

jds  Jar  as  light  excellcth  darkness']     Wisdom  to  the   mind 
being  as  light  to  the  body ;  and  therefore  the  Rabbins  called 
their   wise   men,   the  light  of  the  norld;  as  our  Saviour  his 
Apostles.     Matth,  v.  14.     Li^rlit  is  many  ways  comfortable, 
it  shews  things  in  their  distinct  forms  and  shapes;  it  dis- 
covers any  thing  hurtful,  that  it  may  be  avoided  ;  or  bene- 
ficial, that  it  may  be  embraced  ;  whereas  darkness  ronfound- 
eth  all  things,  and  exposeth  a  man  to  many  dangers.     Light 
is  pleasant   in  it<(elf,  Eccles,  xi.  7  ;  and  it  is  metaphorically 
Dsed  to  express  the  most  excellent  things,  as  joy;  (P.W. 
xcvii.    11.     Esther  viii.  16)  liberty,  and   deliverance.     (Isa, 
ix.  1)     Glory;  (1  Tivi,  vi.  16)  Prosperity  ;  {Mic.  vii.  9)  Life 
itself;  (Job  iii.  16,  20)  and  usually,  wisdom  and  knowledge, 
whereunto  it  is  here  compared.     (Dan,  v.  14)     And  it  is  very 
useful  and  necessary  for  direction  in  our  works  and  labour*). 
{Johii  xi.  9,  10)     But  darkness,  on  the   other  bide,   is  very 
uncomfortable :  it  is  used  to  express  the  most  calamitous 
and  disconsolate  condition:    {Job  xxx.  26.     luxles,  v.  17. 
J$a.  viii.  22.     2tmos  v.  18,  20.     Isa,  1.  10.      Eccles.  xi.  8)  very 
unaseful,  as  putting  a  stop  to  all  labour;  ( Exod,  x.  23.  Josh, 
iv.  9)  very  dangerous,  as  causing  a  man  to  stumble  at  every 
«tone»  to  fall  into  every  pit,  to  wander  out  of  his  way,  8ic. 
<  JotA.  xi.  12.  and  xii.  35)     And  folly  and  ignorance  in  the 
mind,  is  usually  expressed  by  the  name  of  darkness.     ( Eph. 
iv.  18.  and  v.  8.     Rom,  i.  21)     In  the  creation,  darkness  was 
the  first  evil  which  God  removed,  and   light  the  first  good 
creature  that  he  made.    (Get.  i.  2,  3)     Light  excelleth  dark- 
ness, as  the  beautiful  and  orderly  frame  of  nature  doth  the 
first  confused  chaos. 

Ver.  14.  The  wise  man*s  eyes  are  in  his  head:]  The  reason 
of  the  former  comparison,  a  wise  man  is  in  the  light,  but  a 
fool  in  darkness.  In  his  heady  as  in  a  watch-tower,  from 
ivhence  be  seeth  his  way  before  him  afar  oiF,  taketh  notice  of 
things  to  come,  as  well  as  things  present ;  is  circumspect,  and 
heedful,  judicious,  and  wary  in  his  undertakings.  Therefore 
they  that  are  called  wise  men  in  one  place,  (Deut.  xvi.  19) 
mre  called  men  that  have  their  eyes  open,  in  another  place. 
(Exod.  xxiii.  8)    They  do,  in  the  beginning  of  a  business. 


70  ANNOTATIONS    ON  [CHAP.  II. 

look  forward  to  the  end  of  it;  they  forecast  events,  foresee 
consequences  ;  their  eyes  try  their  ways,  (as  PsaL  xi.  4) 
So  '  looking  straight  forward/  denoteth  '  pondering  and 
weighing  a  nian''s  actions.'  {Prov.  iv.  25,26)  Hence  it  is  that 
Moses  said  to  his  father-in-law,  who  was  a  very  wise  man. 
Thou  shalt  be  to  us  instead  of  eyes,  to  guide  and  counsel  us; 
Numb,  X.  31 :  where  the  LXX.  render  it  vrptaSurris^  **  thou 
shalt  bean  elder,  a  counsellor,  a  guide  amongst  us.*"  So 
Job  saith  of  himself,  that  '*  he  was  eyes  to  the  blind,'^  Job 
xxix.  15;  a  counsellor,  and  guide  unto  them.  Thus  the 
excellency  of  wisdom  is  described  by  the  eye,  as  being  the 
principal  part  of  the  body,  and  most  beneficial  to  the  whole; 
(1  Cor.  xii.  16,  17,  21.  Mat.  ix.  22)  and  what  the  eye  is  to 
the  body,  that  is  light  to  the  mind.     {Eph.  i.  18) 

But  the  fool  walketh  in  darkness :]  Hereby  we  understand 
what  is  meant  by  having  the  eyes  in  the  head^  namely,  to 
have  them  useful  for  guiding  and  ordering  our  ways,  so  as 
that  we  may  not  err,  wander,  stumble,  fall,  mistake,  miscarry 
in  our  affairs.  The  antithesis  should  have  run  thus  :  •*  But 
the  fooPs  eyes  are  in  his  heels,'*  or,  "  he  hath  no  eyes  to 
see  ;" — but  the  use  of  Scripture  is  to  put  in  the  place  of  the 
antithesis,  that  which  shall  in  sense  amount  thereunto ;  as 
Prov.  xii.  27,  the  one  part  of  the  verse  is  parabolical  or  pro- 
verbial, but  the  antithesis  is  plain  and  familiar.  (So  Prov. 
xiv.  3.  and  xv.  19)  The  fool  is  rash,  heady,  inconsiderate, 
cannot  discern  events,  nor  foresee  dangers  ;  knows  not  which 
way  to  choose,  qr  to  refuse  ;  his  eyes  are  any  where,  rather 
than  in  his  head  ;  {Prov.  xvii.  24)  is  carried  headlong  in  his 
business,  easily  snared  and  taken  ;  {Prov.  iv.  18,  19.  2  PtL 
i.  19.  Matth.  xiii.  15,  16)  By  darkness  here,  we  may  under* 
stand  blindness ;  {Jets  xiii.  ll)and  then  walking  in  darkness 
is  a  discovery  of  folly;  when  a  man  wants  eyes,  and  yet  will 
be  wandering  and  venturing  abroad ;  when  he  knows  not 
whither  he  goes,  nor  what  dangers  are  in  his  way. 

Thus  far  he  hath  shewed  the  excellency  of  wisdom  above 
folly :  now  he  sheweth  wherein,  notwithstanding  they  do  so 
far  agree,  as  that  vanity  belongs  unto  them  both. 

And  I  perceived]  The  meaning  is,  *•  JN^ot  withstanding  this 
excellency  of  the  one  above  the  other,  yet  I  perceived  that  om 
event  happeneth  to  them  all.'*'  They  are  equally  subject  to  the 
same  unhappy  events :  the  wisest,  man  that  is,  cannot,  by 


CHAP.   II.]      THE    BOOK    OF    LCCLESl ASTES.  71 

his  own  counsel,  exempt  himself  from  the  same  common  ca- 
lamities which  other  men  fall  into.  As  two  ways  which 
seem  to  part,  the  one  turning  to  the  right  hand,  and  the  other 
to  the  left,  and  yet  both  at  last  bring  to  the  same  town. 
(Chap.  ix.  2,  and  iii.  19) 

Ver.  15.  Then  said  I  in  mine  hearty]  (i.  e.)  "Therefore,'' 
or  *'  hereupon  I  said  in  mine  heart,  if  it  happen  to  me,  even 
to  me,  as  to  the  fool ;  to  what  end  have  I  taken  so  much  pains 
to  be  more  wise  and  learned  than  he  ?  being  by  all  my  wis- 
dom not  a  whit  protected  from  those  evils,  which  he  hath, 
by  his  folly,  exposed  himself  unto.**' 

That  this  nfso  is  vaniti/,'\  Some  make  this  to  be  a  judge- 
ment on  that  hasty  and  angry  inference,  ^hi/  v>as  I  then 
more  wise !  and  so  the  meaning  to  be  ;  "  This  was  my  in- 
firmity and  vanity,  to  undervalue  wisdom,  and  measure  it  by 
the  casual  events  which  befall  it.  (as  Psalm  Ixxiii.  13 — 15 
and  Ixxvii.  10)  But  the  meaning  is,  **  That  in  this  respect 
wisdom  is  no  more  able  to  make  a  man  happy,  or  to  bring 
perfect  tranquillity  to  the  soul,  than  folly  is:  albeit,  in  other 
respects,  there  be  a  singular  excellency  in  it  above  the 
other." 

Here  then  observe,  1.  That  the  most  excellent  endow- 
ments of  mind  that  are,  cannot  perfectly  satisfy  the  heart  of 
man. 

2.  That  yet  there  is  a  special  beauty  and  goodness  in  such 
gifto,  to  draw  the  light  of  the  heart  unto  them,  as  being  to 
the  mind,  as  the  eye  to  tlie  head,  the  guide  and  the  beauty 
of  it;  or  as  light  to  the  eye,  a  most  congenial  and  suitable 
good  unto  it. 

3.  That  events  and  successes  depend  not  upon  the  coun- 
sels of  men,  nor  upon  the  gifts  of  God  bestowed  on  them; 
but  his  providence  hath  the  casting  voice,  nnd  doth  over- 
rale  and  order  them  all  as  pleaseth  him.  (Kccles.  ix.  11. 
Psalm  cxxvii.  1,  2)  Many  times  those  who  have  least  wisdom 
or  goodness,  have  greatest  success;  (Job  xxi.  7 — 13.  Psalm 
Uxiii.  3 — 12.  Jer.xW.  1,2.  Hah,  i.  13.  Mai.  iii.  15)  and 
many  times  the  wisest  and  most  circumspect  men,  are  most 
ihistrated  in  those  courses,  which  were  contrived  with  great- 
est skill  and  cunninij.  (2  Sam.  xvii.  14.  Job  v.  12,  13,  14. 
Isai.  xix.  11—14.  \Cor.  i.  20) 

4.  That  notwithstanding  the  providence  and  counsel  of 


ANNOiATIO.VS 


[CHAI*.  11. 


* 


Gud  hatli  the  preeiniiieucy  in  the  events  of  things,  yet  thai 
hiiidereth  not  Ihe  excellency  of  wisdom  above  foUy ;  neither 
lire  we  thereby  at  all  encouraged  to  find  fault  with  ourselves 
fur  auy  labour  in  the  use  of  means;  only  we  must  so  use 
them,  as  not  to  defy  ibeni,  nor  to  trust  in  them,  but  wholly 
to  depend  upon  God  for  his  blessing  oa  our  counsels,  to 
submit  to  his  wise  and  holy  purposes,  when  they  are  disa|>- 
pointed ;  to  admire  his  goodness  when,  at  any  times,  be 
turneth  our  imprudence  or  improvidence  unto  good,  and 
maketh  the  event  QOt  answerable  to  our  follies,  but  to  hit 
love. 

6.  That  we  cannot  Judge  of  the  wisdom  or  folly,  the  good- 
ness or  badness  of  meo  by  outward  events,  becauso  tbew 
happen  alike  to  all.  Chap.  viii.  14,  and  ix.  1 1. 

Ver.  16.  There  ia  no  renteitibraace,  Sjc]  What  he  observed 
ID  the  general  before ,  he  uow  maketh  good  in  two  particu* 
lars,  viz  oblivion,  and  death,  which  are  both  alike  commoD 
to  wise  men  and  to  foob.  Wise  men  may  seem  to  secure  at 
least  their  aomes,  though  they  cannot  their  bodies,  from  mor- 
tality,—by  such  magnificent  works  as  Solomon  here  wrought, 
and  by  such  noble  contemplations  as  he  was  couversaot  im 
but  he  assures  us  heie  the  contrary,  and  elsewhere,  that 
piety  only  Eeepeth  the  name  fiom  rottiug  with  the  body. 
{Prov.  X.  7.  Psalm  cxii.  6.  xlix  li,  12.  Jer.  xv».  13) 
Time  will  eut  out  all  the  monuments  of  wisdom  :  oi  though 
they  continue,  yet  the  renown  of  a  wise  man  doth  him  no 
good  at  all ;  he  is  not  after  death  sensible  of  it,  or  comforted 
with  it.  So  (Chap.  i.  11)  new  wise  men  that  arise  in  after 
ages,  will  darken  and  eclipse  the  honour  of  those  that  went 
before  them  :  and  so  will  it  be  done  to  them  in  tbe  ages  thai 
follow.  To  be  sure,  no  mere  wise  or  great  man*s  honour, 
separ<ited  from  piety,  will  hold  pace  with  hia  being.  At 
the  last  day,  there  will  so  much  shameful  matter  be  disco- 
vered against  the  wisest  of  wicked  men,  as  they  shall  then 
lose  all  their  renown,  and  shall  appear  to  be  vessels  of 
dishonour  and  shame  for  evermore.    ( I  Cor.  iv.  5.    3  Tim. 

And  haw  dieth  the  wise  man?  as  ike  fool.]  The  second 
fate,  common  to  both.  This  how,  is  a  passionate  tnterrog*- 
tiou,  noting  grief  that  it  ia  so;  wonder  that  it  is  no  oilier* 
ii.  20) 


CHAP.  II.]     THE    BOOK    OF    ECCLESI ASTES.  73 

wise ;  and  iDdignation  or  disdain  that  things  so  exceeding 
diffiereot  in  their  worth,  should  both  of  them  perish  alike. 
Thus  there  is  a  'Quomodo  doientisi^  of  grieving;  (Lam.  i.  1) 
'  admirantis,'  of  wondering  ;  (Jets  ii.  7,  8)  '  indignantis'  or 
'objurgantis/  of  chiding  and  disdain;  (John  v.  44.  Matth. 
xxiii.  33)  and  because  it  may  be  objected.  That  this  argu- 
ment may  as  well  disable  piety  from  making  a  man  happy,  as 
wisdom,  since  the  same  question  may  be  framed  of  them  as 
well  as  of  these.  How  dieth  the  just  man  ?  as  the  unjust ;  we 
mast  remember  that  piety  follows  a  man.  and  so  abides  with 
him  afler  death,  which  no  other  acquired  excellencies  do, 
either  as  ornaments  or  as  comforts.  ( Rev,  xiv.  13)  Death 
doth  not  cut  off  their  spiritual  life  and  union  with  Christ, 
which  was  that  which  made  them  happy  here.  Wicked  men 
are  dead,  being  alive;  (1  Tim.  v.  6)  and  good  men  live  in 
death.  (John  xi.  25,  26.  Matth.  xxii.  32)  Therefore  the 
Jews  called  their  burying  places  '  domus  viventiuin,'  '  the 
houses  of  the  livincr/  Therefore  there  is  no  durable  life  or 
honour,  but  in  the  fear  of  the  Lord. 

Ver.  17.  Therefore  1  hated  life,  Sfc]  This  is  the  eflect 
which  this  great  vanity  of  the  most  excellent  human  endow- 
ment wrought  in  the  heart  of  Solomon,  made  him  weary  of 
living  to  so  little  purpose,  as  to  die  at  last  like  the  basest  of 
men.  He  saw  no  loveliaess  or  desirableness  in  life  itself, 
(though  the  chiefest  outward  blessing)  all  the  course  thereof 
being  full  of  evil,  grievous,  cruciating,  disquieting  labour;  all 
which  at  last  runs  down  like  the  waters  of  Jordan,  into  the 
same  lake  of  death,  with  the  other  refuse  of  men.  Many 
men's  poverty,  pains,  sickness,  worldly  troubles,  have  caused 
them  to  complain  of  their  life:  but  here  is  one  who  had 
health,  peace,  honour,  abundance  of  all  the  contents  which 
the  world  could  afford,— not  murmuringly,  but,  as  it  were,  ju- 
diciously and  critically,  making  the  same  complaints.  The 
greatness  of  his  wisdom  being  such,  as  that  all  the  comforts 
of  life  were  too  narrow  to  satisfy  the  inquiries  of  it,  he  saw 
Uttle  valuable  or  desirable  in  it. 

Hiere  observe,  1.  That  life  itself  is  too  mean  a  thing  to 
bring  full  content  to  the  soul  of  man.  It  must  be  something 
better  than  life  which  must  do  it.     {Psalm  Ixiii.  3) 

2.  That,  in  the  greatest  confluence  of  worldly  things,  the 


74  ANNOTATIONS    ON  [CHAP.  II. 

life  of  a  man  may  be  full  of  grievous  labour ;  and  he  weary 
of  it,  not  only  out  of  anguish  of  spirit,  but  of  natural  wis- 
dom observing  the  vanity  thereof. 

3.  That  the  wisdom  of  man^  without  making  use  of  the 
grace  of  God,  is  very  apt  to  undervalue  the  greatest  outward 
blessing  which  human  nature  is  capable  of;  as  Solomon  here 
doth  life.  There  is  naturally  so  much  distemper  in  the  heart 
of  man^  that  except  all  things  answer  his  own  desires  and 
expectations,  he  will  fall  out  with  his  very  life,  and  pick 
quarrels  with  the  choicest  blessings  that  God  here  affords 
him.  As  a  little  cloud  hides  the  light  of  tlie  whole  sun  from 
the  eye;  so,  amidst  a  multitude  of  enjoyments,  a  little  la- 
bour or  trouble  which  comes  along  with  them,  doth  darken 
the  beauty,  and  remove  the  content  of  them  all.  {(wen, 
XXX.  1.  Psalm  lix.  16.  Esth,  v.  13) 

4.  Concerning  this  point,  of  being  weary  of  life,  or  hating 
it  as  an  unlovely  and  undesirable  thing,  we  may  note,  1.  That 
life  is  the  choicest  and  principal  outward  blessing  which  God 
here  affords  us ;  and  that  unto  the  comfort  and  preservation 
thereof  all  other  outward  blessings  are  directed,  (Matth. 
vi.  25)  2.  That  though,  in  a  way  of  obedience,  we  are  to  un- 
dervalue it  at  the  command  of  God,  when  he  calls  on  us  to 
lay  it  down,  (Luke  xiv.  26.  Acts  xx.  24.  1  John  iii.  16,  and 
xii.  2.5)  and  in  comparison  of  a  better  life  we  may  groan  for 
a  deliverance  from  it,  and  to  be  with  Christ ;  {Phil.  i.  23) 
yet  it  is  a  great  fault  out  of  passion,  murmuring,  outward 
troubles,  nay  out  of  largeness  of  heart,  as  here  Solomon 
doth,  to  disesteem  and  wax  weary  of  so  great  a  blessing. 
(Gen.  xxvii.  46.  Numb.  xiv.  2.  Job  x.  1.  and  xxxvi.  20. 
Jon,  iv.  3,  8) 

Ver.  18.  Yea^  I  hated  all  mj/  labour,  ^c]  "All  those  mag. 
nihcent  and  excellent  works,  which  with  so  much  labour  I 
had  wrought ;  they  were  all  so  far  from  ministering  unto  my 
heart  any  solid  contentment,  that  I  grew  wholly  out  of  love 
with  them,  had  no  regard  nor  respect  at  all  unto  them.'*  If 
by  hatred  here,  and  in  the  former  verse,  be  meant  only  an 
abatement  of  that  love  and  delight  which  his  heart  might 
over-sensually  take  in  them,  then  this  was  a  very  commend- 
able fruit  of  the  vanity  which  he  discovered  in  them,  accord- 
ing to  the  counsel  of  the  apostle,  upon  the  same  ground. 
(1  Cor.  vii.  29,30,31.  1  John  ii.  15)    Love  not  the  warU, 


CHAP.   II.]       THE    BOOK    OF    FXCLESI ASTES.  76 

that  seems  to  be,  a  worldly  and  secular  life,  or  temporal 
being :  nor  things  of  the  world,  that  is,  the  provisions  and 
materials  which  are  the  fuel  of  lust  in  the  world  :  and  so  bar 
tred  sometimes  si^rnities  an  abatement  and  moderation  of 
love.  (Matth.  x.  37.  compared  with  Luke  xiv.  26.  Johu 
xii.  25.  Gen.  xxix.  30,  81 )  But  if  hy  hatred,  is  meant  a  de- 
testation and  ubiiorrency  of  them,  so  as  to  leave  off*  all  care 
of  duty  to  be  exercised  in  wordiy  things,  according  to  the 
travel  which  Tiod  hath  appointed  for  the  sons  of  men,  Chap, 
i.  13,  (  Uphes.  V.  28.  2  7'Aes*.  iii.  10 — 13)  and  this  to  do,  be- 
cause we  find  not  that  ])lenury  satisfaction  from  them,  which 
they  were  never  ordained  to  administer;  then  this  was  an  in- 
ordinate hatred,  which  did  not  belong  unto  the  works  them- 
selves, (being  in  theuisehes  good)  but  unto  the  sinful  dis- 
temper of  the  heart  from  whence  it  proceeded.  JSuch  was 
the  sallen  distemper  of  Israel  in  the  wilderness.  {JSumb. 
xi.  6,  and  xx.  4.  Jon.  iv.  1) 

Because  I  should  leave  it  unto^   Ac.]     Here  the  Wise  man 

doth  subjoin  reasons  of  this  his  weariness  and  dislike  of  all 

his  past  labours:    1.  Because  he  was  to  leave  them;  there 

was  a  necessity  of  parting  with   them  at  the  last.     As  the 

heart  of  man,  in  tliis  state  of  corruption,  is  naturally  apt  to 

cleave  to  the  world  and  worldly  things ;  so  there  is  a  pecu* 

liar  delight  in  those  works  which  are  the  fruit  of  his   own 

wisdom  and  labour;  and  he  finds  it  more  hard  to  wean  and 

take  off  his  affection  from  them,  than  from  any  other.     As 

the  apostle   saith   of  a  man's  own  proper  lust,  so  we  may  of 

big  own  labour  and  work,  that  it  doth  more  easily  draw  away 

the  heart:  (James  i.  14)  therefore  when  God  punisheth  such 

men,  be  usually  doth  it  in  the  works  of  their  own  hands,  in 

their  principal  and  peculiar  employments ;  as  Tyrus  in  her 

Uiercbandize.  (Ezek.  xxvii.  27)    Pharaoh  in  his  river.   (Ezek. 

Xxix.  3,  4)    The  wise  man  is  apt  to  glory  in  his  wisdom, 

and  the  strong  man  in  his  strength,  &c.  (Jer.  ix,  23.  Dan. 

iv.  30,  31)    This  is  the  first  ground  of  vexation,  They  must 

Wave  their  wealth  to  others.  (Pgalm  xlix.  10,  12) 

Ver  19.  jiful  who  knowetk  whether  he  shall  be  a  wine  man 
Qrafool^l  2.  And  the  reason  of  his  fore-mentioned  dis- 
like of  all  his  labour,  because  he  must  leave  them  to  the  vmn 
that  comes  next  after  him,  who  haply  may  be  very  unfit  to 
succeed  him  in  so  wise  and  great  works,    it  is  not  in  man^s 


\ 


7G 


AVVOTATIONS    ON 


[chap.  ri. 


I 


power  lo  leave  (he  works  nT  his  hands,  when  he  must  liim- 
self  no  longer  enjoy  them,  <into  such  as  are  most  likely  to 
improve  or  preserve  them  :  but  be  he  what  he  will,  wise  or 
foolioh,  he  must  hftve  not  only  the  fruition  of  my  labours, 
but  the  dominion  over  them.  {Psalm  xxix.  6)  And  this  is 
a  great  vanity,  to  know  a  man's  self  how  to  get  great  things, 
ancl  to  know  how  to  preserve,  and  to  enjoy  them  ;  but  not  lo 
know  what  will  become  of  them  at  the  last.  A  wise  man  (it 
may  be)  will  alter  all ;  a  fool  will  scatter  and  dissipate  all: 
and  so  all  the  father's  wisdom  may  quickly  come  to  nought 
by  the  son's  folly.    (Psalm  xxxix.  7) 

Wlierein  I  have  labouTed,  and  wherein  I  have  sknced  mt/seif 
ii>isr.\  "  Which  by  my  labour  and  by  my  wisdom  I  have 
gotten."  He  understandeth  humnn  wisdom  in  managing 
worldly  affairs  to  tlie  best  improvement,  (tsai.x.  13.  Ezek. 
xxxviii,  4,  5)  These  are  the  two  great  principles  of  human 
actions.  Wisdom,  to  direct;  Labour,  to  execute:  wisdom, 
by  counsel,  guideth  labour;  and  labour,  through  experience, 
increaseth  wisdom.  Thai  wisdom  is  fruitless,  which  dolb 
not  produce  labour ;  and  that  labour  is  useless,  which  is  not 
managed  by  wisdom.  Some  conceive,  that  Solomon  here 
did  foresee,  at  least,  that  Rehoboam  by  his  folly  might  scat- 
ter many  of  those  great  works,  and  lose  much  of  that  ample 
power  und  wealth  which  his  father  by  his  wisdom  had  gotten. 
(I  Kingsxii.  13.  15) 

Ver.  20,  Therefore  I  mem  about  lo  catise  mif  heart  to  despair  of 
all  the  labour,  ifc]  i  *i^e»f  about,  or,  I  circled.  The  meaning 
is,  "  Having  turned  hither  and  thither  to  take  a  view  of  nil 
human  actions,  and  every  where  discovering  notable  vanity  in 
them  all  i  I  found  myself,  after  I  was  wearied  in  this  round, 
brought  at  last  to  utter  despair  and  despondency  of  spint, 
being  without  hope  of  ever  finding  out  that,  in  any  of  my 
labours,  for  which  I  had  undertaken  them.  When  I  found, 
after  all  my  labour,  this  sad  uncertainty  attending  on  them, 
that  it  was  out  of  my  power  to  dispose  them  for  the  future 
SO)  but  that  they  might  fall  into  the  hands  of  a  fool  thil 
wouM  demolish  and  dissipate  them  all ;  who  by  his  folly, 
would  extinguish  the  monuments  of  my  wisdom  ;  and  by  bis 
luxury,  the  fruits  of  my  labour; — then  I  bestirred  mysalf 
to  make  my  heart  despair,  to  call  it  wholly  off  from  all  my 
labours,"     The  word  impnrteth  a  desisting  from  a  purpose 


CHAP.  IJ.]    THK    BOOK    OF    £CCL£SI ASTEh.  77 

or  work  undertaken,  a  changing  of  a  man's  counsel,  finding 
the  attempt  to  be  fruitless  or  unfeasible.    {Isd.  Ivii.  10.  Jer. 
ii.  25,  and  xriii.  12)    There  is  a  rational  despair,  when  a  man, 
having  erroneously  sought  for  some  good  from  that  which  is 
wholly  unable  to  afford  it,  doth  thereupon  give  over  so  fruit- 
less an  inquiry,  Tand  betake  himself  to  that  which  is  more 
effectual.    (IsoL  Iv.  2)    And    there  is  a  passionate  despair 
proceeding  from  that  frowardness  of  heart,  which  such  a  dis^ 
appointment  is  apt  to  produce  in  carnal  minds ;  when,  be- 
cause a  man  cannot  enjoy  that  good  from  a  thing  which  he 
expected,  he  will  therefore  wholly  fall  out  with  it,  though  it 
be  otherwise  good  in  its  degree,  and  doth  bring  such  comfort- 
able fruit  as  God  appointed  it  for.      This  is  a  sinful  despair : 
for  the  Lord  hath  made  many  promises  unto  the  labour  which 
we  take  about  outward  things ;  {Proo.  xii.  24,  and  xiii.  11, 
and  xxxi.  31.  Psalm  cxxviii.  1,  2)  and  hath  a  word  of  bless*, 
ing  ever  proportionable  to  those  ends  and  uses,  for  which  he 
hath  appointed  them.  {Deut.  xxviii.  2 — 8    Matth.  iv.  4)     If 
Solomon  mean  here  the  former  despair ;  then  it  was  an  ef- 
fect of  his  wisdom,  dictating  unto  him  not  to  place  his  hopes 
upon  vain  things,  which  would  delude  and  abuse  him,  but  to 
take  off  his  heart  from  the  inordinate  love  of  empty  things. 
If  the  latter ;  then  it  was  a  corrupt  and  froward  aversion  from 
things  good  in  their  degree,  because  the  providence  of  Ood 
might  haply  dispose  otherwise   of  them   than   he  desired. 
Duty  and  labour  about  outward  things,  belongs  unto  us ;  but 
the   disposition  of  them  into   what  hands  he  pleaseth,  be- 
longeth  unto  God.     In  the  mean  time,  it  is  a  good  argu- 
ment  to  draw  off  the   heart  from  anxious  and  inordinate 
toil  about  worldly  things:  and  rather  to  employ  our  thoughts 
about  the  education  of  our  children,  lest  much  wealth  in 
the    hands   of   a    foolish    son,   prove    an   argument  of  our 
folly :  whereas   a   little   estate,  with  principles   of  wisdom 
and   piety  instilled  into  him  that  must  enjoy  it,  will  be  a 
greater  blessing   unto   him,  and  an  evidence  of  more  wis- 
dom in  ourselves. 

Ver.  21.  For  there  is  a  man  whose  labour  is  in  wisdom, 
^c]  t.  e.  Who,  1.  By  his  habitual  skill  and  faculty  of 
contrivance.  2.  By  his  experimental  and  improved  know- 
ledge; and  3^.  By  his  just,  honest,  and  righteous  dealing; 
concurring  all  4.  With  diligent  labour,  (unto  which  kind  of 


7ft 


ANNOTATIONS    ON 


[CUAP.1 


principles  so  attempered,  the  blessiog  of  Gud  is  usually  tS^ 
nCKed,)  dotli  get  a  fair  and  full  estate :  and  when  he  luitti  all 
done,  must  leave  it  to  another  who  never  took  Uiou^ht  about 
it,  nor  stirred  hand  or  foot  towards  the  gathering  of  it. 
This  is  a  third  reason  of  the  wise  man's  weaiiness  of  hii  life 
and  labours,  namely.  That  he  should  be  a  rery  drud;^  for 
auother  man,  aud  should  use  all  his  skill  and  pains,  aud  suf- 
fer ao  much  anxiety  and  disquiet  only  lo  purchase  rest  sod 
idleness  for  his  successor.  And  this  is  a  great  and  sore  evil, 
that  the  labour  should  be  one  man's,  and  the  fiuit  thereof 
another's,  and  is  often  threatened  as  a  punishment.  (Job 
V.5.  Uos.  vii.  9,  and  viii.  7.  Deul.  xxviii.  30,  31.  32,  33. 
Pnafm  xxxix.  6.  Pruv.  xiii.  22) 

S/taif  he  give  ilfnr  /tis  portion  .']  Or,  aliali  he  give  Mis  poriiim  I 
That  which,  in  all  reason,  after  so  much  labour,  ahould  have 
been  the  portion  of  him  who  laboured  for  it,  he  is  compelled 
by  death  to  give  or  leave  it  to  another  mun,  and  so  to  make 
it  that  other  man's  portion. 

Ver.  22.  Forw/ial  halknimi  ofall  hisiabourf  Ike]  '■  What 
is  there  unto  man  of  all  his  labour?"  {ISekem.  \i.  6)  vii. 
"What  profit,  comfort,  advantage,  can  a  man  have  of  such 
labour  wherein  all  the  pain  is  his,  and  all  the  fruit  end  benefit 
another  man's?"  (Chap  i.  3.  and  iii.  U.  Pgtilm  xxxix.  6) 

Vexation  of  kit  iiertrl.'^  Hereby  are  noted  those  discruci- 
atiug,  disquietmu;,  careful  ihoughu,  whereby  he  doth  pro- 
ject and  contrive  within  himself  all  ways  of  gain,  and  bow 
to  increase  and  preserve  a  great  estate.  {Pmim  xltx.  11. 
liab.  ii.  5,  6.  I  Tim.  vi.  9,  It))  This  may  refer  to  all  the 
three  reasons  before  given;  1.  What  hath  man  left  to  him- 
self of  all  his  labour  and  vexation  when  he  is  dead  and  gone? 
all  the  world  is  then  jjone  to  him.  (JoO  i,  21.  1  Tim.  ri.  7. 
Ptnhn  xlix.  17)  2.  What  good  hath  he  by  all  that  pains, 
which  was  taken  for  another  man;  who,  if  he  fcerc  wise, 
would  hu  able  to  take  the  pains  for  himself;  and  if  foolish, 
will  be  likely  to  make  all  another  man's  pains  fruitless,  wbich 
lie  took  to  provide  for  him?  (Jol>  wvn.  If),  17)  3.  What 
hath  he  of  all  his  Uboiir  more  than  the  other  man  who  sale 
still,  and  hved  quietly,  and  saw  him  toil  and  drud>;e  to  get 
him  an  estate  who  laboured  not  for  it  ?  nothing  at  nil  moie 
aa  to  contentment  and  fruition  ;  much  more,  as  to  wcLtrinesi 
Lind  vexatiQi). 


CHAP.  II.}   THE    BOOK    OF    ECCLESIASTBS.  79 

Ver.  23.     For  all  hit  days  are  sorrows,  and  his  travel  grief, 
ifcJ]    Thette  words  are  very  empbatical,  to  set  forth  the  pain 

and  trouble  of  such  a  man  who  toils  for  others :  and  the  \V)»e 
man  closeth  this  disquisition  as  he  did  the  first:  (Chap, 
i.  18)  only  this  is  expressed  with  greater  emphasis,  us  being 
the  greater  evil  of  the  two  ;  as  ver.  21.  1.  The  words  are 
many,  to  shew  the  greatness  of  the  trouble.  2.  The  word 
translated  sorrows,  signifieth  a  very  painful  and  cruciating 
grief,  the  grief  of  some  sore  wound  ;  (Geti.  xxxiv.  26.  Jer. 
li.  8)  and  used  in  the  case  of  Israers  sorrow  in  their  bondage 
in  Egypt,  {Eiod  iii.  7)  and  in  Babylon;  (Imin.  i.  12)  and  to 
express  the  sorrows  of  Chri:»t.  (Isui.  liii.  .'3,  4.  see  Job 
xxxiii.  19.  Prov.  xiv.  13)  3.  The  abstract  is  used  for  the 
concrete ;  it  is  not  said,  "  all  his  days  are  sitrrowjul,  but  very 
sorrow  ilseljV*  vihich  addetli  much  force  to  the  sense,  (as 
Gen.  iii.  6.  P.salin  v.  9,  and  xxxix.  5.  Uuf/^.  ii.  S.  CieH.  xii.  2. 
Cant.  V.  l(i)  4.  The  word  is  in  the  plural  number^  '^all  his 
days  are  sorrowsy'  (i.  e.)  full  of  sorrow,  great  sorrow,  and 
variety  of  sorrow,  (as  Isai.  Ixiii.  0.  2  Pet.  iii.  11)  So  it  is 
said/ that  the  Sodomites  were  smitten  with  blindness.  {.Gen. 
xix.  11.2  Cor.  i.  3.   Eccles.  v.  G) 

^ncl  his  travel  (or  '*  anxious  and  careful  labour'")  griej'.] 
Or,  ^'  indignation  :"*  his  wearisome  employments,  full  of  dis- 
quietness,  and  of  continual  solicitude,  meeting*  withal  with 
many  miscarriages  and  disappointments,  do  stir  up  much 
grief  and  displeasure  of  heart. 

Hereby  is  noted   the  exceeding  great   trouble  of  heart, 

which  ariseth  out  of  an  inordinate  conversing  about  worldly 

things,  and  apprehension   of  parting   with   them.     For  the 

less  measure  ihere  is  in  the  labour  of  getting  them,  the  more 

trouble   there   is   in  the  thoughts  of  parting  with  them.     If 

the  life  of  the   be^t  men  be  full  of  evil  and  labour;  {Geti. 

xlvii.  9.    Psalwxc.  10.     Job  xiv.  1,  and  v.  7)   if  our  mother 

brings  us  forth  in  sorrow,  and  unto  sorrow ;  much  more  un- 

<)uiet  must  be  the  life   uf  those  who  labour  in  the  fire,  and 

fer  very  vanity,     (llahb.  ii.  13) 

Yea,  his  heart  taketh  no  rest  in  the  night]     The  night  was 
appointed  by  God  for  man  to  rest  in,  as  the  day  to  labour; 

C-pMi/m  civ.  23,  and  cxxvii.  2.  Job  iv.  13)  but  such  a  man 
^epriveth  himself  of  that  blessing,  which  God  by  the  very 
Reason  ofibre  him.    (Job  vii.  3,  4,   13,  14.   Kales,  v.  12,  13. 


80  ANNOTATIONS    ON  [CHAP.  II. 

Prov.  iii.  24)  Or,  if  Bucb  a  man^s  body,  through  labour  and 
weariness,  do  sleep,  yet  his  heart  is  still  taken  up  with  un- 
quiet thoughts  and  cares :  for  the  heart  may  be  awake,  when 
the  body  sleeps.  {Cant,  v.  2) 

Ver.  24*  There  is  nothing  better  for  a  man,  than  to  eat,  ifcJ] 
In  this  verse,  and  so  to  the  end  of  the  chapter,  is  contained 
that  which  is  the  whole  sum  and  subject  of  this  book,  which 
is  to  shew,  wherein  the  only  good  which  a  man  can  attain 
unto  in  his  labour  about  worldly  things,  doth  consist,  and  the 
happiness  of  this  present  life;  which  is,  to  get  the  heart 
seasoned  with  the  fear  of  God,  and  to  be  good  in  his  sight, 
or  approved  of  him ;  and  then  in  the  ussurance  and  joy  of 
his  favour,  to  make  use  of  all  outward  good  things  with 
quiet  contentment,  with  freedom,  cheerfulness,  and  delight, 
which  is  a  special  blessing  which  the  Lord  gives  unto  his 
own  servants.  The  apostle  puts  all  this  into  two  words, 
godliness  and  contentment.  (1  Tim,  vi.  6) 

The  words  admit  of  a  several  reading,  though  all  nm  to 

the  same  issue.     There  is  nothing  better  for  a  man^  than 

so  our  version.  The  word  {than)  according  to  the  reading  is 
to  be  supplied,  it  not  being  in  the  original.  And  so  inter- 
preters  agree,  that  such  a  word  as  nisi^  or  tantum^  may  be  un- 
derstood, as  it  is  necessarily  to  be  supplied  elsewhere ;  as 
Isai.  i.  6,  where,  in  the  original,  the  words  run  in  this  man- 
ner. There  is  no  soundness  in  tV,  wounds  and  bruises,  t^c.  where 
the  word  but,  or  only,  is  necessarily  to  be  supplied;  "  no 
soundness,  {but)  wounds  or  bruises.^  So  here,  '*  There  is  not 
good  for  a  man  that  he  eat  :^^  the  word  but  is  to  be  supplied ; 
'^  There  is  not,  or  it  is  not  good  for  a  man  but  that  he  eat  i^it 
is  expressed,  Chap.  iii.  12.  Others  read  the  words  with  an 
interrogation.  Is  it  not  gw>dfor  a  man  that  he  eat.  Sec  ?  (i.  e.) 
*^  It  is  good.'^  Others  read  thus.  This  good  is  not  in  a  mun, 
(i.  e,)  in  the  power  of  a  man,  that  he  eat  and  drink,  8fe.  As  be 
cannot  help  it,  but  he  must  in  time  leave  his  outward  things, 
which  with  so  much  labour  he  hath  gotten,  and  that  to  such 
as,  it  may  be,  will  not  dispose  of  them  to  his  desire  ;  so  even 
while  he  doth  actually  possess  them  himself,  it  is  not  in  his 
power  to  use  tb^m,  much  less  to  enjoy  with  delight  and  plea* 
sure,  without  the  special  gift  of  God. — All  amounts  to  the 
same  issue ;  which  is  this  :  *^  Since  there  is  in  all  the  Btudies, 
labours,  affairs  of  men  so  much  vanity  and  vexation,  as  hath 


CHAP.  II.]     THE    BOOK    OF    ECCLE8I ASTFS.  81 

been  here  discovered,  by  the  ablest  and  wisest  inquirer  into 
the  creature ;  it  remains,  if  we  would  eflfectually  free  our- 
selves from  this  vanity  and  vexation,  that,  giving  over  those 
anxious  and  disquieting  labours,  we  betake  ourselves  to  a 
free,  cheerful,  and  comfortable  use  of  those  good  things 
which  God  hath  blessed  us  withal :  and  that  so  we  may 
do,  to  commend  ourselves  by  sincerity  of  heart  unto  God, 
from  whose  hand  and  gift  alone  this  mercy  procoodoth,  and 
not  from  tlic  power  or  will  of  man. 

Make  his  soul  see,  or  etijoif  ^oofl'\  i.  e.  "  Make  himself  to 
enjoy  the  good  which  outward  blessings  do  afford."  The 
like   phrase,  tnakinff  to  see  f^ood,  if^    used.   Psalm  iv.  6,  and 

1.  23  supra,  ver.  1 . 

In  his  labour,]     1.  In  the  fruit  of  labour,  not  of  idleness. 

2.  Of  his  own  labour,  of  that  which  is  righteously  his  own, 
not  gotten  from  others  by  violence  or  injustice. 

Tkii  also  I  saw,  that  it  was  from  the  hand  of  God.]  Or  the 
special  gift  of  God.  (as  ver.  26.  Chap.  iii.  13,  and  v.  19. 
1  ChroH.  xxix.  16)  It  may  seem  but  an  easy  thing  when 
man  hath,  with  much  toil  and  trouble,  gotten  provisions 
about  him,  to  eat  the  fruit  of  his  own  labours;  yet  he  hath 
no  power  to  do  it,  without  God's  blessing. 

Here  we  may  observe :  1.  That  the  utmost  good  of  all 
worldly  labours  reaches  no  further,  as  to  real  benefit,  than 
the  supply  of  body.  {Eccles,  vi.  7.   I  Tim.  vi.  7, 8) 

2.  That  it  is  not  in  the  power  of  man,  after  all  his  hard 
labour  for  these  things,  either  to  use  them,  or  with  cheerful- 
ness and  joy  to  delight  at  all  in  them,  without  the  special 
band  and  gift  of  God ;  to  say  nothing  of  sickness,  or  other 
distempers  within,  and  of  robbers  without,'  which  may  take 
mway  the  taste  of  any  sweetness  in  them,  and  consequently 
the  desire  of  them;  (2  Sam,  xix.  35.  Ja6xxxiii.  19,  20)  so 
that  the  floor  and  the  wine-press  shall  not  feed  us.  {Hos. 
iz.  2,  and  ii.  9)  There  is  such  a  sordid  and  base  cruelty  in 
the  iniod  of  a  man  towards  himself,  as  to  defraud  and  grudge 
himself  the  fruit  of  his  own  labour ;  (Eccles.  vi.  2, 4, 8)  much 
less  can  a  man  with  cheerfulness,  contentment,  and  sweet 
tranaiiillity,  make  use  of  these  blessings  without  the  special 
favour  of  God  unto  him  therein.  ( Prov.  x.  22.  Psalm  cxxviii. 
1,2.  A^Aem.  viii.  10,  12.  1  Chron.  xxix.  22.  Acts  xiv.  17. 
Dmt.  viii.  12^18.  Pkil.  iv.  11,  12,  13) 

VOL.    IV.  G 


82  ANNOTATIONS   ON  [c  HA  P.  II. 

3.  That  the  happiness  of  this  life  standeth  in  a  free,  cheer- 
ful«  and  contented  enjoyment  of  the  good  blessings  of  Ood« 
together  with  the  sense  and  comfort  of  his  fatherly  lo?e. 
(1  Tim.  vi.  4) 

4.  That  all  the  sweetness  of  outward  blessings  standeth  in 
this,  that  they  are  reached  out  unto  us,  from  the  hand,  and 
sanctified  by  the  blessing  and  grace,  of  a  merciful  Father. 
{Psalm  xxxvii.  16.  Prov.  x?.  16.  1  Tim.  \v.  5,  and  vi.  17) 
It  is  the  love  of  God,  which  puts  sweetness  into  all  ootward 
mercies. 

5.  Honest  labour,  whereby  a  man^s  bread  is  his  own,  is 
the  proper  object  of  our  comfortable  fruition.  Then  only 
we  can  rejoice  in  our  eating  and  drinking,  and  other  outward 
delights,  when  in  tliem  we  taste  the  sweet  of  our  righteous 
labours.     (Prov.  xvi.  8.  Eph.  v.  28.  2  Tkes.  iii.  12) 

Ver.  26.  For  who  can  eatj  or  who  else  can  hasten  tkereuniOp 
more  than  J?]     He  proveth  what  he  had  said,  that  it  is  the 
gift  of  God ;  because  he  so  wise,  so  wealthy  a  prince^  who 
had  so  great  variety  to  hold  up  his  delight,  could  of  himself 
find  nothing  in  all  his  great  estate,  but  matter  of  vexation. 
What  power  can  others  have  to  enjoy  them,  when  he  could 
not?    Or  else  it  may  refer  to  the  former  part  of  the  forfr^ 
going  verse ;  "  There  is  nothing  for  a  man  than  to  eat  aod 
drink  and  enjoy  good  in  his  labour  f '  this  he  proveth  by  his 
own  experience.     As   by  his  own  experience,  he  hath  all 
along   proved  the  vanity  and  vexation  of  the  creatures  in  ' 
other  respects ;  so  here,  by  his  own  experience,  he  proveth, 
that  the  only  tranquillity  is,  having  made  sure  of  the  favost 
of  God,  to  eat  and  drink  with  cheerfulness.     He  doth  not 
mean  sensual  epicure-like  surfeiting  on  the  creatures,  but  a 
quiet  and  free  contented  use  of  them ;  "  Who  is  fit  to  est  of 
my  estate,  and  to  make  haste  so  to  do,"  i.  e.  readily  and 
cheerfully  to  do  it,  than  I  myself  who  laboured  it  ?  and  I 
unto  whom  God  hath  given  such  plenty,  and  such  readioeaa 
of  heart  to  use  it,  can  by  my  own  taste  of  God's  goodnsM 
give  to  others  n  judgement  and  assurance  hereof.     So  vent 
10.  12. 

WJio  else  can  hasten  thereunto  more  than  I?]  This  notcA 
a  special  promptitude  and  cheerfulness  of  heart,  which  Sokh 
mon  did  put  forth  in  the  fruition  of  the  good  things  be  had 
gathered,  as  Job  xx.  2.     Others  read  it^  ''  Who  hath  takflB 


CHAP.  It.]       THE    BOOK    OF    ECCLESIASTES.  83 

more  care  thereunto,  to  abound  in  delights  and  contents  than 
I  ?"  Others,  '*  Who  hath  quicker  senses  to  discern  the  comforts 
of  them  than  1?^  But  the  first  sense  seemeth  more  genuine; 
for  as  in  the  former  verse,  he  spake,  1.  Of  eating  and  drink- 
ing, or  of  the  free  using  of  God'^s  blessings.  2.  Of  making 
the  heart  to  enjoy  them  :  so  here  he  telleth  us  that  his  practice 
was  suitable :  Who  con  eat  ?  that  relates  to  the  former ;  and 
who  can  hasten  more  than  I?  that  relates  to  the  latter. 

Ver.  26.  For  God  giveth  to  a  man  that  is  good  in  his  sight, 
wisdom,  and  knowledge,  and  joy,  Ar.]  Having  commended 
this  free  and  comfortable  use  of  God's  blessings  with  godli- 
ness and  contentment,  by  the  author  of  it, — it  is  the  gift  of 
God, — he  here  further  commends  it  by  the  subject  of  it,  unto 
whom  God  doth  afford  so  excellent  a  gift:  many  gifts  of 
God  are  common  to  good  and  bad  men;  {Matth.  v.  46. 
1  Cor,  xiii.  1,  3)  but  this  is  a  peculiar  blessing  which  he  be- 
stows on  his  beloved;  {Psalm  cxxvii.  2)  the  subject  of  it  is 
ft  good  man.  The  character  of  that  good  man,  he  is  good  in 
his  sight,  good  in  the  judgement  of  God,  who  trieth  the 
heart.  {Geti,  xvii.  1.  1  Cor.  x.  18.  Rom.  xii.  1,  2.  1  Tim. 
ii.  3.  Heb.  xiii.  21)  The  gift  of  God  to  this  man.  1.  Wis. 
dom  to  get ;  2.  Knowledge  to  use ;  3.  Joy  to  use  cheerfully 
and  comfortably  all  outward  blessings,  and  this  is  illustrated 
by  an  antithesis. 

Bmi  to  the  sinner  he  giveth  travail^  to  gather  and  to  heap  vp.] 
i.  e.  "  He  giveth  them  up,"  or  "  leaveth  them  to  their  own 
greedy  desires,  to  gather  aud  heap  together  with  much 
anxiety  and  tormenting  solicitude.**  {Hab.  ii.  6.  Luke  xii.  18. 
Pmkn  xxxix.  6) 

That  he  may  give  to  him  that  is  good  before  God."]  That  is, 
••That  God  may  dispose  of  it  by  liis  own  over-ruling  provi- 
dence, besides  and  against  the  purpose  of  the  gatherer,  to 
whom  he  pleaseth,  or  to  those  that  fear  him,  making  wicked 
men  but  the  drudges  and  purveyors  for  others."  (/5//1.  x.  7. 
Prav.  xiii.  22,  and  xxviii.  8.  Job  xxvii.  16,  17.  Esth.  viii.  1, 2. 
JtaL  Ixv.  13, 14)  A  wicked  man  built  the  ark,  but  Noah 
enjoyed  it ;  according  to  the  Greek  proverb.  One  man  makes 
the  garment,  but  another  wears  it. 

This  alfo  is  vanity.]  viz.  For  a  wicked  man  to  labour  for 
Others  whom  he  loves  not,  nor  ever  intended  his  labour  for. 

Here  we  see,  I.  Groodness  consists  in  approving  n  man^s 

g2 


84  ..ANNOTATIONS    ON  [CHAP.  III. 

self  to  God.  2.  That  sweet  and  perfect  contentment  is  pe- 
culiar unto  good  men.  3.  That  ^visdom  or  skill  to  get  riches, 
is  the  gift  of  Ood.  {Deut.  viii.  18)  4.  That  knowledge  to 
use  them,  being  gotten,  is  likewise  God^s  gift,  as  ver.  24. 
5.  That  good  men  only  are  the  proper  subject  of  true  joy. 
{GaL  V.  22)  6.  That  amongst  other  curses,  God  dotli,  many  . 
times,  punish  wicked  men  with  giving  them  up  to  the  insa- 
tiable desires  of  their  covetous  hearts,  to  weary  themselves 
in  gathering  wealth  to  no  purpose  of  their  own,  but  of  {Eccles, 
iv.  8)  7.  God's  providences,  that  many  times  disposeth  the 
labours  of  wicked  men  for  the  use  and  good  of  the  godly. 


CHAPTER  III. 

In  this  chapter,  the  Wise  man  proceedeth  in  discovering 
tlie  vanity  of  worldly  things,  and  of  all  men'^s  toil  and  labour 
about  them,  in  regard  of  the  total  uncertainty  of  future 
events,  as  having  their  whole  dependence  on  the  predeter- 
minate  purpose  of  God,  and  not  at  all  on  the  anxious  care 
and  thoughts  of  man.  And  that  therefore,  since  man  is  not 
able  to  alter  the  series  and  contexture  of  events,  foreordained 
by  God,  he  ought,  vwth  contentment  of  heart,  to  enjoy  bis 
condition,  and  to  fear  the  Lord,  and  depend  on  his  provi- 
dence, which  ii  not  possible  for  him,  by  all  his  own  solicitude, 
to  prevent  or  escape.  And  therefore,  though  he  may  chee^ 
fully  enjoy  present  blessings,  yet  he  must  not  have  bis  heart 
glued  to  them,  nor  build  his  chiefest  hope  on  them,  in  regaid 
they  are  so  variable,  and  subject  to  unavoidable  changes  aad 
uncertainties.  So  that  the  doctrine  of  the  ten  first  verses tif 
this  chapter  seems  to  be :  1.  An  argument  enforcing  the  f<R^ 
mer  counsel  of  the  wise  man.  (Chap.  ii.  24)  That  siooi 
there  is  a  set  and  prefixed  season  for  all,  even  the  most 
tingent  events,  and  that  it  is  out  of  the  power  of  man  by 
his  thoughts,  counsels,  and  cares,  to  break  through  the  lii 
of  God's  providence  in  the  guidance  of  them;  therefore 
wisest  way  is  to  yield  ourselves  unto  God,  to  depend  oo 
counsel  and  provision,  to  rest  contented  in  that  whidi 
gives,  and  not  to  disquiet  ourselves  with  the  cares^ 
hopes  of  such  things,  as  are  wholly  without  the  order  oC 
wisdom  or  power.     2.  A  caveat  in  the  use  of  outward 


CHAP.  III.]      THE    BOOK    OF    ECCI.ESf ASTKS.  85 

forts,  still  to  romeiiibrr  that  tlioy  arc  cliani;eablo,  suhjoct  to 
time  and  providence  to  wear  them  out,  and  deprive  us  of 
them:  and  therefore  not  to  be  offended,  if  we  have  not  al- 
ways our  desires,  nor  enjoy  them  so  long,  and  in  so  constant 
a  tenor  of  success,  as  we  could  wish  ourselves.  3.  A  fur- 
ther observation  of  vanity  in  outward  things,  in  the  various 
actions  of  other  men,  as  he  had  before  discovered  in  his  own 
labours, 

Ver.  1.  To  evert/  thittfr  there  is  a  season.]  A  predeterminate 
and  an  appointed  time:  so  it  is  used  Est/i.ix.  131.  Ezra  x. 
14.  Nehem,  xiii.  31. 

To  every  jturpose,']    To  voluntary  and   contingent   things, 
which  seem  most  in  a  man's  i»wn  power ;  yet  these  are  over- 
ruled, for  their  beginning,  duration,  and  ending,  by  the  pro- 
vidence of  God.     To  every  purposed  business  :  where  note ; 
1.  That  all  events  in  the  world,  both  natural  and  contingent, 
▼olontary  or  fortuitous,  are  all  of  them  limited  and  bounded 
for  their  beginning,  duration,  and  ending,  by  the  providence 
of  God.  (PWm  xxxi.  15.  Job  x\\\  14.  Ads  \\\\,^2G)     So  we 
read   of  a  time  for  wrath.  {Psalm  xxxvii.    13.  Ezek.  vii.    7. 
Hat.  V.  7.    Isai.  xl)     A  time  of  love.     {Ezek,  xvi.  8.    2  Cor. 
fi.  2)     A  time  to  work  in.  {John  ii.  4)     A  time  to  suffer  in. 
[John  vii.  30,  and  viii.  20,  and  xiii.  l,and  xvii.  I)    It  is  great 
wisdom  for  men  to  observe  the  providences  of  (Jod  in  this 
point,  that  they  may  accordingly  behave  themselves  towards 
bim.    (1  Chron,  xii.  32.    Luke  xix.  42    Eccles.  ix.  12.    Jer. 
rill.  7)     2.  That  whatever  are  the  thoughts  or  cares  of  men, 
ftt  the  purposes  of  God  must  st\nd ;  no  man  can,  by  his 
iDxioas  fears  or  contrivances,  mend  or  alter  his  condition. 
Means  we  must  use  in  obedience  unto  God,  and  expectation 
if  his  promised  blessing ;  but  events  and  successe.^i  wc  must 
irholly  leave  to  him.    {Isai.  xlvi.   10.  Prov.  xix.  21.   Psalm 
ucxiii.  10,  1 1.  Matlh.  vi.  27.  Jer.  x.  23)     :^.  That  all  things 
inder  the  sun  are  subject  to  continual  changes ;  there  are 
rmrious  revolutions   and  vicissitudes    of  events,    now    one 
biDg,  and  anon  the  contrary,  to  the  intent  that  men  should 
leither  be  wanton  in  prosperity,  nor  desper.ite  in  adversity, 
rat  should  always  fear  before  the  Lord,  and  seek  for  a  kino;. 
lom   which  cannot   be  shiken.    (I  Cof .  vii.  29—31.     Prov, 
Bvii.  1.  Jamesiv.  13,  14    Dan.  ii  21> 


86  ANNOTATIONS    ON  [CHAP.  III. 

Ver.  2.  The  wise  man  subjoineth  an  induction  of  several 
particulars,  obvious  to  every  man's  experience^  whereby  he 
demonstrateth  the  truth  of  this  general  proposition.  Some 
of  these  particulars  are  things  natural,  and  wholly  out  of  the 
power  of  man :  others  human  and  voluntary,  such  as  are 
done  and  directed  by  the  skill  of  man  \  to  teach  us,  tliat  all  . 
the  most  free  and  contingent  actions  are  under  the  law  of 
God^s  providence,  directed  and  limited  thereby,  aa  well  as 
those  which  are  most  natural  and  necessary.  (1  Kings  xxii. 
24.  hat.  X.  5  6,  7.  Jets  iv.  27,  28) 

Some  again  begin  with  pleasant  instances,  and  end  in  sad 
ones.  Others  begin  with  sadness,  and  end  with  delight. 
The  Lord  as  he  pleaseth  ordering  the  affairs  of  men  so,  as 
that  sometimes  they  have  their  good  days  first,  and  after- 
wards sorrow :  sometimes  evil  first,  and  after,  deliverance. 
(Luke  xvi.  26.  Job  xlii.  12.  John  xxi.  18) 

Another  thing  to  be  remembered  here,  is.  That  the  Lord  doth 
doth  not,  by  every  one  of  these  particulars,  signify  what  is  good  ' 
or  lawful  to  be  done,  but  only  teach  us,  that  not  only  the  good 
actions  of  men,  but  their  sins, — not  only  their  serious  actiona, 
but  those  which  are  most  ludicrous  and  vain,  are  all  of  them 
under  the  decrees  and  over-ruling  counsels  of  God,  direct- 
ing of  them  and  their  seasons  as  it  pleaseth  him.  {Mattk. 
X.  29,  30.  Gen.  xlv.  5,  and  1.  20.  Judg.  xxi.  21,  22, 23) 

A  time  to  be  born^  or  to  bear  and  bring  forthy']  Called  the 
hour  of  a  woman.     {John  xvi.  21) 

And  a  time  to  die/]    Called  the  hour  wherein  a  man  moat 
depart.  {John  xiii.  1)  For  though  the  sentence  of  death  hath 
sometimes  been  revoked,  {Isai.  xxxviii.  1,  5)  yet  the  prede 
terminate  time,  forefixed  in  the  purpose  of  God,  was  not 
altered. 

Ver.  3.  A  time  to  kill,]  There  is  a  providence  of  God  in 
the  violent  deaths  of  men,  directing  actions  either  sinful  of 
fortuitous,  as  it  pleaseth  him.  (2  Kings  x.  30,  compared  with 
Hos.  i.  4.  Exod.  xxi.  13,  1  Kings  xxii.  34.  Hos.  vi.  1.  1  jSSnk 
ii.  6.  Job  XXX.  26) 

To  beat  down,  and  to  build ;]  Jer.  i.  10,  and  xvi  ii.  7,  and 
xxxi.  28    Isai.  v.  2,  6. 

Ver.  4.  A  titne  to  weep^^  viz.  From  the  Lord ;  for  hi 
speaketh  all  along  of  the  providence  of  God,  in  whose  hand 


CHAP.  III.]    THE    BOOK    OF    ECCL£SIAST£S.  87 

all  our    times  both   of   sorrow  and   of   joy  are.     (Psalm 
Ixxx.  5.  Ruikl  20,  21) 

And  a  time  to  laugh^]     Psalm  cxxvi.  1.  2.  Gen,  xxi.  6. 

To  maurn,]  As  in  funerals  and  public  calamities,  (chap. 
xii.  S) 

To  dance.]  i.  e.  Greatly  to  rejoice,  and  express  joy  in  the 
outward  behaviour.    (2  Sam.  vi.  14.  Acts  iii.  8) 

Ver.  6.  ji  time  to  cast  away  stones^  and  a  time  to  gather  them 
togHheri\  Some  by  this,  understand  the  erecting  of  tro- 
phies over  conquered  enemies,  (as  Josh,  viii.  29.  2  Sam. 
xvii.  18.  Zach.  ix.  16)  Others,  the  demolishing  or  erecting 
of  buildings, all  ordered  by  Code's  providence.  {Luke  xiii.  4, 
Judg,  ix.  5S.  lAim.  ii.  2,  5,  7,  8,  9.  and  iv.  1.  Zach.  v.  4. 
Mic.  i.  6.  2  Kings  iii.  25.  Mark  xiii.  1,  2) 

To  embrace^  and  to  abstain  from  embracing;]     1  Cor.  vii.  5. 

Ver.  6.  To  get,]     Prov.  x.  6. 

To  cast  awatfy]  Either  out  of  necessity,  {SLsJohn  i.  5.  Acts 
xzvii.  18,  38)  or  out  of  charity,  {Prov.  xi.  24.  Eccles.  xi.  1) 
or  out  of  special  duty  to  God.  {Heb.  x.  34.  Matth.  x.  37, 
38,39.  and  xix.  29) 

Ver.  7.  To  rent,]  As  the  custom  was  in  mourning.  {Job 
i.  20.  Joe/ ii.  19) 

To  sjpeakj  to  keep  silence ;]  According  to  difference  of  sea- 
sons.  (Prov.  xxvi.  4,  5.  and  xxv.  II.  Amos  v.  13) 

Ver.  8.  A  time  of  war.]     2  Sam.  xi.  1. 

Thus  Solomon  by  an  induction  of  divers  particulars,  and 

those  very  various,  and  each  by  way  of  antithesis  with  his 

contrary  joined   to  him,  some  natural  actions,  some  civil, 

some  domestical,  some  vicious,  some  virtuous,  some  serious 

and   solemn,  others  light  and  ludicrous,  some  wise,  some 

passionate;  by  all  these  he  assureth  us,  that  there  is  a  holy 

and  wise  work  of   God  in  predefining,   ordering,  limiting, 

tempering,  disposing  of  all  these  and  the  like  affairs  of  men, 

and  BO  qualifying  in  the  life   of  a  man  one  contrary  with 

another,  and  balancing   prosperity  and  adversity  by  each 

other,  that  in  every  condition  a  good  man  may  find  cause  of 

•^    praising  God,  and  of  trusting  in  him,  and  of  exercising  this 

tranquillity  and  contentment  of  mind,  even  in  contrary  con- 

:  ditions,  because  the  holy  hand  of  God  is  in  the  one,  as  well 

is^uin  the  other.  (Job  i.  21.  Phil.  iv.  11,  12) 


88  ANXOIATluNt-    ON  [chap.   111. 

Ver.  9.  What  jiiojit  luUh  he  thril  wuikelh,  hi  thai  whtitm  ht 
labouretk  ?]  As  cliap.  i.  3.  {Matth.  vi.  27)  In  vain  is  it  foi 
a  maa  by  any  anxious  toil  tu  go  about  to  efi'ect  any  thing  qc- 
cordiag  to  bis  own  will,  if  the  counsel  uiul  providence  ol 
God  be  against  it.  When  lie  builds,  God  may  pull  down,  oi 
put  in  sumc  accident  and  casual  event  which  shall  dtrert,  or 
undo  all :  yet  he  doth  not  intend  to  restrain  men  from  need- 
ful labour  in  thtir  callings  ;  hut  from  trusting  in  or  building 
on  their  labours,  and  fretting  if  such  fruits  follow  not  there- 
upon as  they  intended  and  expected  ;  but  patiently  to  sub- 
Ditt  to  the  holy  will  of  God,  unto  whom  it  belongeth  to  dis- 
pose of  our  persons,  of  our  liberties,  as  it  pleaseth  him. 
Whence  observe,  that  carking  and  caring  is  indeed  a  suiiini; 
with  the  irresistible  providence  of  God,  which  no  labour  of 
ours  cnn  alter,  or  bend  to  our  wills;  (Vi^i.  xlv.  9.  Juht'iv. 
\,  8,  9)  as  on  the  other  side,  glorying  of  our  own  strength 
and  wisdom,  is  a  robbing  him  of  his  honour,  (lieut.mi. 
17, 18.  Habiik-x.  16)  Labour  is  subordinate  unto  providence, 
but  must  never  strive  with  it.  There  is  no  profit  to  auy  man 
in  his  labour,  without  God's  blessing;  which  therefore  he 
must  pray  for,  and  rejoice  in,  without  fruitless  anxiety  for  the 
future. 

Ver.  Id.  I  have  ttcii  the  traoait]  (Chap.  i.  13j  Men  might  be 
apt  to  think,  when  they  see  so  many  turns  and  changes  in  the 
world,  that  all  things  are  carried  by  a  blind  and  rash  dis- 
order, casually  and  uncertainly,  as  it  fulls  out,  without  any 
beauty  or  order  in  them.  To  this  he  answers.  That  it  ia  God 
who  hath  given  unto  men  this  travail  to  exercise  themselves 
in  various  and  contrary  employments,  passions,  events;  uxi 
that  he  dolb,  though  we  do  not  suddenly  observe  it,  diivct 
them  all  unto  a  beautiful  issue  :  all  these  contraries  work  to- 
gether for  good.  (Rum.  viii.  28)  Again,  men  might  thiukoa 
the  other  hand.  If  man  have  indeed  no  profit  of  all  his  labour, 
but  when  all  is  done,  God  alone  orders  the  event,  then  to 
what  end  should  he  weary  himself  in  so  fruitless  an  employ- 
ment P  To  this  also  there  is  an  nuswer  in  these  words ;  God 
hath  given  to  man  his  work,  which  he  is  to  under1ak«  iii 
obedience  to  God's  command:  and  God  doth  usually  dis- 
pense his  mercies  unto  us  iu  the  use  of  moans,  aud  by  3^ 
blessing  on  our  labuuis.  (}'rw.  x.  4,  '22.  Juh*t%xuZf^ 
.//cM  xxvii.  22,  31)     And  though  labour  do  nut  dfcctwbHt 


CHAP.  III.]   THE    BOOK    OF    £CCL£SIAST£S.  89 

we  expected  from  it,  but  God's  providence  should  (as  some- 
times it  doth)  act  contrary  to,  or  diversely  from  our  endea- 
vours ;  yet  this  good  there  is  in  honest  labour  alone,  and  this 
end  God  hath  in  requiring  it  of  us, — we  are  exercised  therein, 
and  80  kept  from  idleness,  and  the  evil  eflects  which  would 
follow  thereupon.  Labour  is  not  only  a  duty,  but  in  this  re- 
spect beneficial,  (even  when  it  miscarrieth  as  to  the  principal 
end  aimed  at  in  it)  that  the  heart  is  thereby  kept  in  that 
station  and  order  wherein  God  did  originally  set  it  {Gen. 
iii.  17.  18.  19) 

Ver.  II.  Hehatk  made  every  thing  beautiful  in  his  time,  or 
tN  the  time  and  proper  season  thereof,]  This  is  a  further  com. 
mendation  of  the  wise  providence  of  God  in  the  government 
of  the  world,  and  all  the  events  which  happen  in  it,  to  the 
end  that  men  may  with  more  quietness  and  contentment 
acquiesce  therein.  We  might  be  apt  to  stumble  and  be  of- 
fended at  the  seeming  confusions  which  are  in  the  world, 
and  the  great  uncertainty  of  aflfairs  therein.  But  howsoever 
it  seem  so  unto  us,  who  are  not  able  to  put  together  all  the 
pieces  of  God^s  providence,  not  to  foresee  that  frame  and  fea- 
ture which  he  will  form  them  unto  at  the  last,  yet  this  is  cer- 
tain, that  as  in  the  work  of  creation  all  things  were  very 
good,  (Gen.  i.  31)  so  in  the  work  of  gubemation  and  pro- 
vidence, all  things  will  at  last  appear  to  be  very  beautiful ; 
and  those  things  which  seemed  but  as  confused  heaps  when 
they  lay  asunder,  will  when  God's  whole  work  is  done,  (Jsai. 
X.  12)  and  they  are  all  put  together,  appear  to  be  have  been 
full  of  order  and  decorum :  as  beauty  in  the  body  ariseth 
out  of  an  equal  temperament  of  contraries  together,  and  so, 
in  a  curious  piece  of  hanging,  various  colours  wisely  mixed, 
make  an  elegant  piece :  and  letters,  which,  in  the  printer's 
boxes  seem  all  confused,  and  signify  nothing,  yet  being  set 
together  by  an  exquisite  copy,  they  afford  us  a  learned  and 
daborate  work  ;  as  we  see  in  the  history  of  Joseph  and  his 
brethren,  of  David's  troubles  and  kingdom,  of  Mordecai, 
Esther,  and  Haman,  of  the  Jews  crucifying  of  Christ,  &c. 

Again,  God  hath  made  evert/  thing  beautiful  in  its  time.} 
As  cold,  and  frost,  are  us  orderly,  as  necessary,  as  useful  in 
the  winter,  the  season  for  them,  as  fruits,  and  flowers,  and 
other  delights  are  in  tlic  summer.  Sorrow  and  affliction  is,  iu 
the  season  of  it,  as  useful  and  needful  for  men,  and  in  itb 


90  ANNOTATIONS   ON  [CHAP.  III. 

kind  as  beaotiful,  as  mirth  and  joy  in  another  season.  (1  PH. 
i.  6,  7.  James  i.  2,  3.  and  v.  7,  11.  Eccles,  vii.  13,  14.  PmIm 
civ.  24) 

Also  he  hath  set  the  world  in  their  heart,  3rc.]     These  words 
are  in  this  place  very  difficult,  and  variously  both  rendered 
and  understood.     Some  read  them  thus,  quamdiu  secnlora 
est,  as  long  as  the  world,  or  worldly  things  continue,  the 
Lord  doth  put  into  the  mind  of  man  the  work,  which  Ood  doth 
from  the  beginning  to  the  end,  excepting  only  that  whioh 
man  cannot  find  out,  or  attain  unto:  and  so  the  sense  to  be^ 
That  God  hath  in  the  book  of  the  world,  and  of  his  provi- 
dence in  the  government  of  all  things  therein,  so  legibly  re- 
presented to  the  mind  of  man  his  righteous  and  beautiful 
ordering  of  them  all,  that  man  may,  if  he  set  himself  about  it, 
easily  discover  God^s  wonderful  wisdom  therein;  (as  Ads 
xiv.  17.  Rom*  u   19,  20)  only  indeed  some  things  are  un^ 
searchable  to  human  reason,  which  he  is  to  admire  and 
adore^   waiting  till  the  time  of  the  revelation  of   God^ 
righteous  judgements  for  the  full  and  distinct  ^understanding 
of  them.    (Rom.  xi.  33,  84.  Job  ix.  10,  and  xi.  7,  8,  0) 
Others,  by  putting  the  world  in  men's  hearts,  understand  20- 
cording  to  one  of  the  usual  acceptions  of  the  word,  tsVvt, 
a  desire  implanted  in  man  of  eternity  and  j^erpetuity,  and  so 
the  sense  to  be.  That  albeit  God  doth  make  everything  good 
and  beautiful,  yet  the  heart  of  man  is  so  set  upon  immor^ 
tality,  that  he  cannot  provide  amongst  any  of  God*8  workt 
here  which  have  a  beginning  and  an  end,  or  are  measured 
by  time,  any  thing  wherein  his  heart  may  fully  and  finally 
rest 

But  that  which  seems  most  agreeable  to  the  scope  of  the 
place,  and  grammar  of  the  words,  is  this :  God  hath  indeed 
made  every  thing  beautiful  in  his  time,  and  thereupon  toen 
ought  with  quiet  and  cheerful  hearts  to  observe  God's  provi- 
dence in  all  things,  and  therein  to  rest,  without  anxiety  or 
discruciating  care :  but  man  cannot  find  out  the  work  of 
God,  nor  observe  the  beauty  thereof  so  exactly  as  he  should, 
which  is  the  reason  that  be  doth  not  so  patiently  acquiesce 
therein.    Of  this  defect  he  giveth  two  reasons : 

1.  That  they  have  the  world  in  their  hearts,  they  are  so 
taken  up  with  the  thoughts  and  cares  of  worldly  things,  and 
are  so  exercised  in  the  sore  travail  belonging  unto  them,  that 


CHAP.  III.]      THE    BOOK    OF    ECCLESIA8TES.  91 

they  do  not  naturally  look  up  to  the  wise  and  holy  disposi- 
tion of  God^  80  as  to  rest  therein.  This  duty  is  the  remedy 
of  such  cares,  {Mallh,  vi.  26,  30,  32)  and  such  cares  as  are 
the  hindrance  of  this  duty. 

2.  They  cannot^W  out  the  work  which  God  doth  from  the 
begimuM  to  the  eW.I  Man,  beins:  of  short  continuance,  doth 
not  many  times  live  to  observe  a  full  point  in  the  works  of 
(3od.  Their  beginning  may  be  in  one  age,  and  their  end  in 
another.  That  part  which  I  see  in  my  days,  may  appear  to 
ma  full  of  disorder  and  confusion,  as  heaps  of  stone  and 
lime,  and  other  provisions  towards  a  goodly  building :  where- 
as if  I  did  live  to  see  the  end  of  God  in  such  works,  it  would 
appear,  that  in  their  time,  or  maturity,  they  would  be  full  of 
beauty ;  that  fruit  which  is  most  sweet  and  delicate  in  its  sea- 
son, is  sour  and  unpleasant  while  it  is  yet  green.  It  is  the 
end  of  God's  work  which  sets  forth  its  beauty.  Works  of 
providence,  as  works  of  creation,  may  begin  in  a  chaos,  and 
seem  without  form  and  void,  (Gen,  i.  2)  but  they  end  in  ad- 
mirable order  and  beauty.  (Chap.  viii.  17.  Pmlm  xxxvii. 
37,  38*  James  v.  11.  Hab.  ii.  3)  So  here  is  the  doctrine  of 
the  excellent  beauty  which  is  in  God^s  providence.  The  rea- 
son why  man  is  not  thereby  persuaded  unto  contentment  and 
patience  in  all  estates,  namely,  his  natural  impotency  to  ob- 
serve the  same.  The  grounds  of  that  impotency,  1.  His 
worldly-mindedness.  2.  His  short  continuance :  yet  he  ought 
by  faith,  and  by  the  evidence  of  God's  dealings  in  other 
ages,  to  rectify  this  defect,  and  upon  that  ground  to  build  his 
cheerful  enjoyment  of  blessings  while  God  bestows  them  upon 
him.     So  it  follows, 

Ver.  12.  /  know  thai  there  U  no  good  in  them  :  butjbr,  ^r.] 
I  know  by  my  trial  and  experience,  that  there  is  no  good  in 
or  for  them,  i.  e.  for  men ;  but  only  with  contentment  of 
heart  to  rejoice  in  God^s  blessings,  and  to  do  good  in  his  life, 
i.  e.  to  live  in  the  fear  of  God ;  (as  Chap.  ii.  24, 25)  or  to  do 
goodnnto  themselves  in  a  liberal  enjoyment  of  their  life  and 
labours,  (as  Psalm  xlix.  11)  or  to  do  good  to  others  in  the 
time  of  their  joy.   (as  Neh.  viii.  10,  12) 

Ver.  13.  Aful  also  that  every  man  should  eat^  ^c]  Here 
are  the  parts  of  this  contentment,  to  eat,  drink,  enjoy 
onr  labours,  and  to  rejoice  in  them.  Whereby  is  meant  not 
a  gluttonous,  luxurious,  and  intemperate  use  of  these  things. 


9fr 


rVriONS    ON 


[CMA 


HA  they,  1  Cor.  xv.  3-2.  Afatth.  xliv.  49;  but  a  free  and  com- 
forluble  use,  wJlIiout  anxious  lliouglits  for  ihe  rutuir,  mo- 
derated by  the  fear  of  God,  as  before.  (Chap.  ii.  24) 

Ver.  14.  /  know  that  n'hfJtsaever  God  doth,  il  shall  bej'm 
cwr,  i^ff.]  Here  from  the  imchangeablenefis  of  God's  provi- 
dence, the  [lermatient  and  irrecoveiable  course  of  his  coun- 
sels, the  absolute  perfection  of  his  works,  wherein  tliere  a 
nothing  defective,  which  rerjuires  addition,  nothing  euperflii. 
0U8,  or  to  be  taken  from  them ;  he  doth  further  teach  ua  witli 
willingness  and  contentment  to  submit  to  God,  whose  coun- 
sels we  are  not  able  by  all  our  cares  to  alter  or  disannul. 

Shall  be  fur  raer.]  The  works  themselves  may  alter  and 
vanish,  but  the  counsel  of  God  is  constant  and  immutable, 
and  he  doth  in  a  stable  and  fixed  way  dispose  of  all  tilings 
to  holy  ends,  beyond  Ihe  power  of  any  creature,  either  lo 
alter  or  evade  it.  {Mat.  iii.  6)  His  decrees  are  like  chariols, 
proceeding  out  of  mountains  of  brass,  to  note  (irmitudc  anil 
immutability,  (Znch.  vi.  1,  2)  which  no  power  can  shake  or 
remove.  (Isai.  xxxviii,  10.  Job  sxxviii.  31 — 35,  and  xl.  S. 
xlii.  2,  and  ix.  12.  hai.  xiv.  37,  and  xlvi.  10) 

jind  God  doth  il,  that  men  should  fear  brfort  kim.'\  GoHV 
decrees  and  immutable  providence  should  not  drive  as  either 
into  despair  and  a  wilful  neglect  of  all  means,  in  Ihe  use 
whereof  God  expecteth  that  we  should  wait  upon  him,  sail 
in  which,  as  in  the  way  of  bis  providence,  he  useth  to  nork 
good  for  his  people :  nor  do  they  allow  us  to  lean  on  our  own 
wisdom,  and  to  deify  our  own  counsels,  or  bnm  incense  to  out 
own  nets  ;  but  by  them  we  are  taught,  in  consideration  of  tbe 
sovereignty,  power,  and  wisdom  of  God  in  all  things,  to  Blnnd 
in  awe  of  him,  to  submit  unto  him :  in  bles!>ings  to  be  thaot;- 
ful,  in  sufferings  to  be  patient,  because  still  it  is  the  LonJ 
that  decrees,  orders,  disposeth,  and  over-ruleth  all.  (./oi 
i.2I.  1  i'«w(.  iii.  18.  2  «om,  XV.  25,  26.  Pm/«»  xxxvii.  S.  7) 
Ver.  15.  That  which  hath  lieai,  is  wow;  mid  thai  which  i*  lo 
be,  ifc]  (Chap,  i,  9)  This  is  an  explication  of  what  was 
last  said,  ver.  14,  to  show  how  what  God  doth,  is  for  efer : 
the  things  themselves  pas(<,  and  others  succeed  in  (litir 
places,  but  this  series  of  things  is  carried  on  regularly  onii 
uniformly  by  a  standing  law  and  fixed  decree,  appointing  I 
perpetual  and  piopurtiunable  succession  of  things  one  afttf 


CHAP.  III.]         THE    BOOK    OF    ECCLE9I ASTES.  93 

another,  as  it  hath  been  from  the  beginning.    (Gen.  viii    22. 
Jer.  xxxi.  35,  36.  Job  xxxviii.  10,  33) 

And  God  requireih  that  which  is  past.]  That  which  time 
Ihrusteth  forward,  and  so  maketh  to  be  past,  God  restores 
and  brings  it  back  again.  And  this  is  also  an  excellent  ar. 
gument  of  contentment  in  our  estate,  be  it  what  it  will: 
1.  Because  God  dealeth  not  in  a  strange  and  unusual  manner 
with  us,  otherwise  than  with  others  before  us :  that  which 
now  is  our  case,  hath  been  the  case  of  other  good  men,  and 
will  be  the  case  of  otliei*s  when  we  are  gone,  1  Cor,  x.  13 :  a 
faoman  temptation  there,  is  that  which  God  doth  usually  exer- 
cise men  withal,  as  elsewhere  the  rod  of  a  man.  (2  Satn.  vii. 
14)  2.  Because  God  teniperoth  our  lives,  and  doth  not  keep 
us  always  in  one  and  the  same  estate.  In  trouble  he  bringeth 
back  and  restorcth  comfort  to  those  that  wait  on  him,  (Psalm 
cxxvi.  1,  4)  as  to  Job.  (Chap  xlii.  12)  In  abundance,  he  can 
shake  our  mountain  which  we  thought  immovable,  and  bring 
back  our  sorrows  again ;  (Psalm  xxx.  C,  7)  sothat  in  both  re- 
spects we  ought  to  carry  an  awful,  reverend,  and  humble 
heart  towards  God  in  all  conditions,  quietly  referring  our- 
selves in  every  estate  unto  his  fatherly  disposal,  who  best 
knoweth  what  is  good  for  us. 

Ver.  16.  And  moreover,  I  saw  under  the  sun  the  place  of 
judgement,  &€.]  I  saw  another  vanity  under  the  sun.  Having 
formerly  showed  the  vanity  of  knowledge,  and  of  pleasures, 
and  of  human  labours,  in  regard  of  the  internal  anxiety  and 
travail  of  mind  that  doth  accompany  them,  and  of  the  exter- 
aal  changes  they  are  subject  unto,  and  manifold  miscarriages 
and  disappointments  which  are  incident  unto  them,  together 
with  the  remedy  hereof,  a  free  and  cheerful  enjoyment  of 
God'^s  blessings  with  piety  towards  him  for  the  present; 
and  a  comfortable  dependence  on  his  holy  providence,  with 
godly  fear  for  the  future :  upon  a  visible  objection  which 
might  be  made  against  the  providence  of  God,  (which  he  had 
to  much  commended)  with  which  temptation  many  good  men 
have  been  shaken,  to  wit,  the  prosperous  impiety  and  op- 
preMions  of  wicked  men,  and  the  sad  condition  of  the  inno- 
cent and  oppressed,  (Job  xxi.  3 — 13.  Psalm  vii.  2 — 5.  Jer. 
xii.  1.  Habak.  i.  13,  14)  he  proceedcth  to  vindicate  the  doc- 
trine of  providence,  and  to  show  the  vanity  of  men  in  honour 


94 


ANNOTATIONS    ON 


[chap. 


and  great  place  without  the  fear  of  God  :  for  all  the  vanities 
in  this  book  are  still  to  be  understood  in  that  sense,  the  fear 
of  God  being  the  remedy  of  it,  and  that  which  maketh  all 
other  outward  good  things  sweet  and  comfortable  to  us.  The 
greatest  honour  without  a  holy  use  of  it,  is  so  far  from 
making  a  man  happy,  that  it  is  an  occasion  of  much  wicked- 
ness amongst  men,  one  man  proving  a  devil  and  wolf  unto 
another,  and  making  no  other  use  of  power,  than  lions  or 
bears  do,  to  mischief  others  by-  This  wickedness  is  acti- 
vated, in  that  it  was  committed  under  the  pretence  of  God'n 
ordinance  ;  magistracy  and  courts  of  justice  were  erected  by 
God's  appointment  to  be  sanctuaries  and  places  of  refuge  for 
wronged  innoceucy  to  repair  unto  for  succour  and  relief: 
now  then,  for  those  who  were  ordained  to  comfort  and  help 
poor  and  oppressed  persons,  to  be  themselves,  through 
bribery,  partiality,  and  injustice,  the  greatest  oppressors,  and 
that  with  so  high  a  hand,  as  to  make  the  very  tribunals  of 
judgement,  to  be  slaughter-houses,  and  shops  of  cruolty. 
This  was  a  great  vanity  amongst  men,  and  a  great  tempta- 
tion whereby  a  poor  man's  comfortably  waiting  on  the  provi- 
dence of  God  is  in  danger  to  be  shaken. 

We  here  note,  1.  That  power  without  piety  taverynjit 
to  degenerate  into  cruelty  and  oppression.  It  ia  an  nn- 
wieldly  and  a  wilful  thing,  that  wants  much  balance  of  hu- 
mili^  and  self-denial  to  temper  and  allay  it.  {Isa.  i.  21, 22, 
23.  and  x.  13,  14.  Jer.  xxi'i.  U,  17-  Mic.  iii.  9,  10,  U. 
Uabak.  i.  13,  14.  Ezek.  xxii.  25) 

2.  That  it  is  the  height  of  impiety,  to  fetch  power  and 
advantage  from  any  ordinance  of  God,  to  commit  it.  {Jta. 
T.20.  Jer.  xiv.  14,  15.  1  Khigs  xxii.  11,  12,  24.  Jofci 
xix.    10.   /m.  xxxvi.  10.  Afo/.  ii.  8) 

3.  That  wickedness  is  many  times  grossly  aggravated  by 
the  circumstance  of  place  where  it  is  committed.  (I Jos.  n.^- 
Euk.  viii.  6.  9,  17.  ha.  xxvii.  10.  Ma/,  i.  7.  Mattk. 
xxi.  12,  13) 

and  the  place  of  righltousness,  that  init/uil^  was  t/iere.^  This 
is  the  same  thing  repeated,  as  the  use  of  that  tongue,  and  of 
the  Scripture  is;  whereby  may  be  signified.  How  usualathii^ 
it  was  in  places  of  judgement,  here  and  there,  one  as  well  aa 
another,  to  find  this  corruption.     {Jer.  v.  5.     Ita.  v.  7) 


CHAP.    III.]    THE    BOOK   OF    £CCLESIAST£$.  95 

Ver.  17«  I  said  in  mine  heart,  God  studl  judge  the  righteous 
ond  the  wicked,  ^c]  This  is  the  censure  Solomon  passeth 
upon  this  vanity,  that  though  power  do  oppress,  and  the  poor 
be  oppressed,  yet  this  ought  not  to  discourage  good  men 
from  contented  waiting  on  the  providence  of  God,  nor  to 
encourage  or  embolden  wicked  men  in  their  ways  of  tyranny 
or  oppression,  because  the  Lord  will  in  due  time  review  all 
egaiDy  and  pass  a  righteous  judgement  upon  the  one  and  the 
other. 

/  said  in  mim  heart, '\  I  comforted  my  heart  against  this 
▼anity  by  the  consideration  of  the  righteous  judgement  of 
God. 

God  will  judge  the  righteous}     By  a  sentence  of  absolution. 

ami  the  wicked.]     By  a  sentence  of  condemnation. 

far  there  is  a  time  thereJ]  i.  e.  With  God,  in  the  judge- 
ment to  come.  The  antecedent  is  to  be  understood  in  the 
relative,  as  Num.  vii.  89.  '  Him/  for  *  God  f  Esther  ix.  25. 
She,  for  Esther:  Psalm  cxiv.  2.  His  sanctuary,  for  God^s 
aenctuary :  Jobi.  21.  Naked  shall  I  return  thither ;  namely,  to 
the  earth. 

Here  we  see,  1.  That  faith  can  look  on  the  pride  and  power 
of  wicked  men  as  a  very  vain  thing,  even  when  they  are  in 
the  height  of  their  greatness.  {Job.  v.  3.  PsaL  xcii.  7. 
and  xxxix.  5,  37.  and  x.  20.  and  xxxv.  36.  Hahak.  ii.  7. 
hiak€  xii.  20) 

2.  That  it  is  matter  of  comfort  to  men  oppressed,  that  the 
Lord  will  judge  their  cause  over  again,  and  right  them 
against  their  oppressors.  Therefore  they  ought  patiently  to 
wait  on  him,  and  to  expect  what  issue  he  will  give  them  out 
of  their  troubles.  {Eccles.  v.  8.  James  v.  7.  Psah  viL  6, 
7p8,  9, 11.  andix.  4,9) 

9.  There  is  a  prefixed  time  beyond  which  God  will  no 
longer  suffer  innocency  to  be  oppressed,  nor  tyranny  to  pre- 
vail; and  we  are  patiently  to  wait  for  God^s  time,  who  will 
certainly  come,  when  wicked  men  have  filled  up  their  mea- 
iiire.  {Acts  xvii.  31.  James  v.  7,  8.  Job  xxi.  30.  Psahn 
sunrii..  13.     Habah  ii.  3.     Zack.  v.  5 — 7) 

Ver.  18.  I  said  in  mine  heart  concermng  the  estate  of  the  sons 
ofmeHJ]  The  order,  condition,  manner  of  men,  or  concern- 
ing men  themselves,  (as  Psal.  ex.  4.  Eccles.  viii.  2)  or  con- 
cenuDg  the  degrees  of  men,  superiors  and  inferiors. 


90  ANNOTATIONS    ON  [CHAP.   III. 

Thai  Gott  might  manifi'sl  them.']  I  saw  that  man,  being  in 
power,  did  not,  could  not  Hglitly  consider  his  own  frail  con- 
dition, and  therefore  that  God  must  manifest  them,  in  lii§ 
righteous  judgement,  or  by  his  word  unto  themselves,  and 
make  them  know  their  own  ntitural  vileness,  and  that  they 
are,  as  to  outward  respects,  but  as  the  beasts  that  perish, 
Pialm  xhx.  20  as  Psaltn  Ixxxii.  6,  7  :  "  Ye  are  Gods  by  office, 
but  ye  shall  die  like  men ;"  so  here,  men  by  reason,  by  power, 
by  dignity.  But  yc  shall  die  like  beasts.  Others  thus.  Thai 
they  might  clear,  or  purge  God  when  he  judgetli  them,  and 
shall  make  ihem  see  thai  they  lived  like  beaslB.  (Pki/mIi. 
4)  Others,  that  God  indeed  hath  chosen  and  advanced  them 
to  diguity ;  but  by  what  ia  seen,  and  doth  outwardly  appear 
of  them,  tlicy  are,  by  their  cruelty  and  injustice,  no  better 
than  beasts;  as  Mir.  lii.  3.  Ztph.  iii.  3. 

That  thei/  thmiselves  are  iewsfs.]  Heb.  A  beait.  Or,  thrt 
these  are  as  a  beast  to  those,  or  as  a  beast  to  one  another; 
the  singular  number  is  put  collectively :  They  act  the  part  of 
all  kind  of  hurtful  beasts  one  towards  another:  so  Cbmt 
called  Herod  a  fox,  iLukt  xiii.  32)  and  the  bypocrilicol 
Jews,  vipers.  {Lvkt  iii.  7)  See  Psai.wW.  12,  13.  and  x 
and  Ivii.  4.  2  Tim.  iv.  17.  Psal.  Ixxx.  13.  Eztk.  xxii.  27. 
Jer.  y.  6.  PW.  Ixviii.  30.  Amos'w.X.  Afaf.  vii.  6.  2  Prt. 
ii.  Q,'2.     Ezek.  ii.  6. 

Some  render  these  words  dun  «)3  mai  Vr  by  Siaoh 
(lam  ratio/iem  humaitam;  and  thence  infer,  that  Solomon 
speaketh  here  according  to  the  judgement  of  carnal  and  cor- 
rupt reason,  and  under  a  prosopopoeia,  doth  deliver  the 
judgement  of  Atheists  and  Epicures,  touching  the  mortality 
or  the  soul,  and  the  total  parity  of  condition  between  men 
and  beasts  in  regard  of  mortality,  who  thence  allovv  them, 
selves  in  all  kinds  of  violence,  oppression,  and  luxury  :  anil 
so  they  understand  all  that  follows  to  the  end  of  this  Chap- 
ter, to  be  spoken  as  in  the  person  of  an  epicure  and  atlieiit: 
the  same  evenu  happen  to  man  and  beast,  their  end  the  same, 
their  original  and  matter  the  same,  their  senses,  biealh,  no- 
tions the  same,  their  soul  alike  earthly  :  for  who  knows  th« 
man's  goes  upwards  moie  than  a  beast's '  and  therefore il  it 
equal,  that  they  should  live  sensually,  witliout  fear  or  can 
for  the  futurt;,  as  beasts  do. 

But  the  necessity  of  such  a  sense  doth  not  appear,  sine* 


CHAP.    111.]      THE    DOCK    OF    ECCLESI ASTES.  97 

the  Wise  man's  purpose  here  seenieth  to  be  no  other  but  to 
humble  the  highest  of  men, — as  in  the  former  words,  by  con- 
sideration of  God's  judgement  over  them;  so  in  these  to 
the  21st  verse,  by  the  consideration  of  their  own  mortal  and 
earthly  condition  ;  wherein  as  to  many  particulars  they  agree 
with  Uie  brute  beasts :  for  he  speaks  not  here  of  man's  im- 
mortal or  heavenly  condition ;  but  throughout  this  book  the 
scope  is  to  shew  the  vanity  of  earthly  things,  and  of  human 
actions  in  order  unto  things  under  the  sun  ;  which  vanity  is 
by  no  means  to  be  remedied,  but  only  by  the  fear  of  God. 
The  vanity  of  all  the  honours  and  labours  of  this  life,  he  here 
discovereth  by  the  equal  condition  in  mere  outward  respects 
between  men  and  beasts. 

Ver.  19.  For  that  which  befalleth  the  sons  ofmeiij  befalleth 
btatis,  evett  one  thing  befalleth  them.']  For  as  for  the  event  of 
the  sons  of  men,  and  for  the  event  of  beasts,  one  event  is  to 
them  both.  {Psalm  xlix.  10) 

A$  the  one  dieth,  so  dieth  the  other.}  Or,  as  is  the  death  of 
the  other.  (Chap.  ii.  15,  16) 

Tkejf  have  all  one  breath.]  They  draw  in  and  out  the  same 
air,  by  the  same  kind  of  vital  organs ;  man's  breath  is  in  his 
nostrils,  as  the  breath  of  beasts.  {Isai.  ii.  22.  Job  xxvii.  3, 4. 
Gen.  ii.  7.  He  speaks  not  of  the  soul  of  man,  but  of  animal 
and  vital  breath,  which  is  common  to  both.  {Ezek.  xxxvii. 
5»  10)  So  we  read  of  the  common  provisions  which  God 
makes  in  regard  of  this  life,  for  beasts,  birds,  fishes,  and 
meo»  and  the  common  fate  which  attends  them  all.  Psalm 
civ.  11,  12,  14,  16,  21,  23,  27—30. 

So  that  a  man  hath  no  preeminence  above  a  beast  J]  In  out- 
ward respects,  without  piety  to  raise  him  above  a  mere  corpo- 
ral and  sensual  use  of  them :  nay,  in  many  outward  things, 
beasts  have  the  preeminence,  some  more  strength,  others 
more  agility ;  some  more  exquisite  senses,  others  longer  life ; 
most  more  healthy,  more  hardy,  able  to  work  more,  able  to 
hear  and  endure  more,  than  man. 

Far  all  is  vanity.]    All  equally  vain  and  mortal. 

Ver.  20.  All  go  unto  one  place;  all  are  of  the  dust,  and  all  re* 
inm  to  dust  again.]  As  they  agree  in  one  vital  principle,  so 
mrethey  subject  to  one  law  of  mortality ;  their  original,  in  re- 
gard of  bodily  constitution,  the  same;  and  by  dissolution 
their  condition  in  regard  of  bodies  the  same.    {Gen.  iii.  19. 

VOL.   IV.  H 


98 


ANNOTATIONS    ON  [CHAP.  III. 


Job  xxxiv.  16.  Psalm  xxii.  16)  We  must  still  remember, 
that  he  speaketh  of  man's  mere  natural  condition,  as  he  is 
under  the  sun.  Otherwise,  in  regard  of  man^s  future  con- 
dition, his  body  is  again  to  be  raised,  and  brought  to  judge- 
ment. 

Ver.  21.  Who  knoweth  the  spirit  of  man  that  goeth  upward, 
and  the  spirit  of  the  beast  which  goeth  downward  to  the  earth  T^ 
It  is  true  indeed  there  is  a  future  happiness  belonging  unto 
men  who  have  immortal  souls,  which  beasts  have  no  right 
unto»  nor  are  capable  of;  the  soul  of  the  one  goes  upward, 
(Chap.  xii.  7.  Luke  xviii.  22.  Acts  vil.  59)  whereas  the  souk 
of  beasts  perish.  But  no  man  can  by  sense  discern  the  as- 
cent of  the  one,  or  the  descent  of  the  other ;  and  Solomoo 
speaks  not  of  man's  future  celestial  happiness  in  this  book, 
but  of  the  vanity  of  all  outward  things,  without  true  piety, 
to  satisfy  the  heart  of  man  while  he  is  under  the  sun.  As  for 
the  other  celestial  happiness,  it  cannot  be  discerned  by  a  ns- 
tural  disquisition,  but  is  revealed  in  the  word  uoto  a  few. 
(1  Cor.  ii.  9—11) 

Ver.  22.  Wherefore  I  perceive  that  there  is  nothing  betterj 
than  that  a  man  should  rejoice  in  his  oxmi  worksJ\  He  repeats 
his  former  conclusion,  (chap.  ii.  23,  and  iii.  13)  from  these 
vanities,  since  there  is  so  little  difference  in  outward  thiogi 
between  a  man  and  a  beast :  therefore  to  remedy  this  vaui^ 
he  is,  in  the  fear  of  God,  while  he  liveth,  to  enjoy  with  chetf* 
fulness  and  contentment  his  own  labours,  for  that  only  whid 
he  so  doth  enjoy,  is  his  own  portion ;  and  not  to  troaUl 
himself  with  thoughts  or  cares  for  the  future;  since, 
gone,  he  hath  no  more  share  in  them,  nor  knowledge 
them. 

For  who  shall  bring  him  to  see  what  shall  be  after  himl] 
he  hoard  them  up  for  others,  and  use  them  not  himself, 
good  will  he  have  of  them  when  he  is  gone  ?  Who  can 
tel  him  what  use  shall  be  made  of  them,  what  good  shsU 
done  with  them  P    therefore  let  him  take  comfort  of 
himself  before  he  die.  (Chap.  v.  18) 


CHAP.  IV.]     THE    BOOK    OF    FXCLE8I A8TF.8.  99 


CHAPTER  IV. 

Having  shewed  the  vanity  of  oppression,  and  injustice  in 
those  who  are  in  place  of  power  and  judgement,  who  carry 
themselves  like  beasts  to  their  brethren,  and  must  them- 
selves die  like  beasts,  undesired,  unlamented ;  he  sheweth 
further  in  this  chapter  divers  other  vanities,  which  are  con- 
sequents upon  oppression  and  misgovemment ;  both  in  per- 
sons oppressed,  whose  life  is  a  weariness  to  them ;  (verse  1, 
€,  3)  and  in  other  men,  who  thereby  are  subject  to  be  envied 
for  their  industry  and  prosperity,  (verse  4)  and  thereupon 
some  foolishly  give  over  all  employments,  (verse  5,  6) 
Others  scrape  together  what  they  can  get,  and  live  privately 
sdone,  out  of  the  eye  of  the  world,  and  from  being  observed ; 
(verse  8)  and  thereupon  he  returneth  to  show  the  vanity  even 
of  the  greatest  power,  when  it  thus  oppresseth  the  people^ 
(verse  13,  14)  yea,  the  most  regular  power,  through  the  mu- 
tability of  the  affections  of  the  people,  (ver.  15,  16) 

Ver.  1.  So  1  returned^  and  considered  all  the  oppressions, 
ijrc]  '  Returned  and  considered,'  i.  e.  considered  again  ;  the 
verb  is  put  for  the  adverb,  as  is  usual  in  scripture,  in  verbs 

^    which  signify  repeating,  or  iterating  of  an  action;  as  Gen. 

^  xzv.  1)    *  Abraham  added  and  took  a  wife,'  i.  e.  took  another 

Iwife,  or  married  again :  (Psalm  cvi.  13)  '  they  made  haste  and 
forgat/  i.e.  they  soon  forgat :  (Hos.  ix.  9) '  they  were  profound 
and  corrupted  themselves,'  i.  e.  they  deeply  corrupted  them- 
selves,  (so  Isai.  Ixiv.  4.    Gen.  xxvi.  18.    Rom.  x.  20.   Psalm 
sTi.  10)    He  had  before  considered  violence  and  injustice  in 
seat  of  judgement,  (chap.  iii.  16)  and  had  shewed  the  va- 
of  that ;  and  yet  notwithstanding  that  a  good  man  should 
Lvour  to  rejoice  in  his  labours.     But  when  he  looks  on 
again,  he  finds,  instead  of  rejoicing,  nothing  but  the  tears 
oppressed  men,  without  strength  in  themselves,  without 
Mxunfort  from  others,  which  must  needs  render  their  lives 
i^ery  grievous  and  irksome  to  them. 

%     All  the  oppressions,]   It  importeth  either  violent  or  fraudu- 
BtQt  detaining  of  men^s  goods  or  rights  from  them.  {Jer.  zxii. 
Lufeiii.  14,  and  xix.  8.  1  Thess.  iv.  6.  Jermm.  v.  26,  27) 

h2 


100  ANNOTATIONS    ON  £CHAP.    IV. 

And  behold  the  tears  of  such  as  were  oppressed."]  The  great- 
ness of  this  evil  is  set  forth,  1.  By  the  grief  of  such  poor 
oppressed  persons,  it  squeezed  forth  tears  out  of  their  eyes. 
{Lam.  i.  2)  2.  By  their  helplessness,  they  had  no  com- 
forter: It  is  some  ease  of  a  man  in  soitow,  to  see  others  pity 
him,  and  a  great  aggravation  of  misery  to  be  without  a  com- 
forter, when  a  man^s  adversaries  are  so  powerful,  so  ma- 
licious and  cruel,  that  others  are  afraid,  so  much  as  to  pity 
him.  {Job  vi.  14,  15,  and  xix.  21)  3.  By  their  impotency  to 
escape  from  the  hand  of  their  oppressors.  So  much  is  im- 
plied in  the  next  words,  which  way  ever  we  read  them,  whe- 
ther so,  as  to  repeat  the  negative  of  the  former  clause  with 
the  latter,  which  is  usual,  {Fsalm  i.  b.  Job  xxx.  20,  25,  and 
xxxi.  20)  thus,  ^  And  no  power  from  the  hand  of  their  oppres- 
sors,' namely,  to  escape  from  them.  They  have  no  power 
but  to  weep,  none  to  help  themselves ; — or  else,  as  we  read 
it.  On  the  side  of  their  oppressors  there  is  power,  so  much  as 
to  keep  others  from  comforting  them.  So  the  word  hand  is 
sometimes  rendered  by  the  word  side.  (Psalm  cxl.  6.  Prov. 
viii.  3)  The  doubling  of  that  clause  notes  the  sadness  of 
their  condition,  as  Job  calls  once  and  again  for  pity.  (Job 
xix.  21) 

Ver.  2.   Wherefore  I  praised  the  dead  which  are  already 
dead,  ^'c]    I  esteemed  the  dead  more   happy.  '  The  dead 
which  are  already  dead  ;^  this  is  emphatical ;  our  mortality 
makes  us,  as  it  were,  dead  while  we  live;  much  more  our 
lusts.  (Matth.  viii.  22.  Eph.  ii.   1.  1   Tim.  v.  6.  Rev.  iii.  1. 
Prov.  ix.  18)     There  are  dead  men  that  are  yet  living,  and 
dead  men  that  are  already  dead.     Men  are  said  to  be  dead 
likewise  that  are  in  any  desperate  condition,  under  any  in- 
vincible calamity,  as  Jews  in  Babylon,  (/sa/.xxvi.  19.  Ezek. 
xxxvii.  11,  12, 13.   I  Cor.  XV.  31.  2  Cor.  i.  9,  10)  Oppression 
is,  in  the  scripture  account,  a  killing,  a  devouring  of  poor 
men,  eating  them  up,  gnawing   their  bones.    (Hab.  i.   13 
Psalm  X.  8 — 10,  and  xiv.  4.  Zeph.  iii.  3.  Ezek.  xxii.  27.  Mi 
iii.  2,  3.  Psalmvui.  3,  4,  5)  The  emphasis  then  of  the  plw 
is  this,  '  I  esteemed  those  more  happy  who  are  already  qn 
dead,  than  those  who  do  thus  continually  die,  and  langu 
away  under  the  cruelties  of  their  oppressors.^    This   r 
seem  to  be  spoken  after  the  judgement  of  the  flesh,  bee 
grievous  miseries  and  oppressions  make  men  weary  of 


CHAP.  IV.]    TH£    BOOK    OF    ECCL£SI ASTES.  101 

life,  and  choose  rather  to  die.  Death  is  a  haven  to  such  a 
»oul  after  shipwreck.  (Job  iii.  13 — 16.  Jon.  iv.  3.  Kings 
xix.  4)  And  indeed  life  being  the  greatest  of  mere  out- 
ward blessings,  and  that  whereunto  all  the  rest  are  ordered, 
(Maith.  vi.  26)  it  can  hardly  be  either  rationally  or  piously 
undervalued,  because  of  the  evils  which  crush  and  lie  heavy 
on  it;  or  the  contrary  thereunto  desired,  save  only  in  order  to 
the  escaping  evils  which  are  worse  than  death,  and  to  ob- 
taining of  good  things  which  are  better  than  life.  In  \%hich 
sense  the  apostle  desired  to  depart,  that  he  might  be  with 
Christ.  (Phil,  i.  23)  Therefore  he  here  speaketh  according 
to  the  judgement  of  men  under  oppression,  and  who  lie 
groaning  and  sighing  amidst  many  miseries,  w  hose  reason  is 
darkened  by  the  weight  of  their  sorrows  ;  for  oppression,  in 
this  sense,  makes  even  a  wise  man  niad.    (Chap.  vii.  7) 

More  than  the  living  who  are  yet  alive  ]  By  the  '  living  who 
are  yet  alive,'  he  seems  lo  mean  those  poor  men  who  lan- 
guish and  pine  away  under  their  oppressions^  of  whom  we 
can  say  only,  as  we  do  of  a  man  ready  to  die.  He  is  yet 
alive,  his  breath  is  not  quite  gone,  he  doth  live,  and  that  is 
all.  (as  Luke  x.  30)  He  doth  not  simply  prefer  death  before 
life ;  but  the  ease  and  quietness  of  death,  before  the  miseries 
and  sufferings  of  a  dying  life.  (Job  iii.  17,  18, 19) 

Ver.  3.  Yea^  better  is  he  than  both  they^  A^r .]  He  speaketh 
only  according  to  the  judgement  of  sense,  and  with  re- 
lation to  the  (greatness  of  outward  miseries,  which  he,  who 
is  yet  unburn,  hath  not  seen  in  others,  or  felt  in  himself 
(JoA  ill.  10,  and  X.  18,  19) 

Sten  the  evil.]  To  see  good  is  to  eyoj/  it.  (Chap.  ii.  24) 
To  see  evil  is  to  have  experience  of  it,  and  to  suffer  it;  in 
which  sense  the  serpent  told  Eve,  that  ^her  eyes  should  be 
opened  to  know  good  by  the  loss,  and  evil  by  the  danger  of 
it  (Gew.  iii.5)  And  this  kind  of  not  being,  or  not  having 
been  bom,  though  it  cannot  reasonably  or  piously  be  pre- 
ferred before  a  sorrowful  life,  which  will  consist  with  the  fear 
of  God;  yet  it  may,  before  a  cursed  condition,  which  sinks 
a  man  ander  the  wrath  of  God.  (Matth,  xxvi.  24) 

Here  then  we  may  observe,  l.The  sad  condition  of  men 
under  the  power  of  oppressors,  when  they  have  not  so  much 
abatement  of  their  misery  as  to  be  pitied.  2.  The  cruelty  of 
powerful  oppressors,  which  deters  others  from  compassion* 


102  ANNOTATIONS    ON  [CHAP,  IV. 

ating  those  whom  they  oppress.  3.  The  dangerous  tempta- 
tion which  oppression  exposeth  men  unto,  even  to  be  weary 
of  life,  as  we  see  in  the  case  of  Job,  Jonah,  Elijah,  and 
others.  4.  The  inconvenience  in  cases  of  difficulty,  which 
relate  any  way  to  conscience,  to  consult  with  carnal  reason, 
which  will  easily  lead  us  into  extremes. 

Ver.  4.  Again  I  considered  all  travail  and  every  right  irori.] 
Hereheproceedeth  to  another  vanity,  arising  out  of  the  former, 
of  oppression  and  misgovemment,  under  ivhich  men  usually 
are  discouraged  from  all  ingenious  and  useful  undertakings, 
from  all  noble  enterprises  of  any  sort,  by  reason  of  the  envy 
and  danger  which,  partly  through  the  jealousies  of  superiore, 
partly  through  the  malignancy  and  evil  eye  of  equals  or  in- 
feriors, they  are  by  their  eminency  and  industry  exposed 
unto.  By  *  every  right  work,'  we  are  to  understand  not  so 
much  works  done  in  integrity  towards  God,  as  the  ingenious 
and  accurate  works  of  human  issue,  done  by  the  wisdom  and 
practic  cunning  of  artificers  in  any  kind ;  such  as  the  wis- 
dom of  Bezaleel,  (Exod.  xxxL  3,  4)  and  Hiram.  (1  Kingi 
vii.  14) 

That  for  this  a  man  is  envied  oj  his  neiglibour.'\  That  the 
more  he  deserves  for  his  industry,  and  ingeniousness  of  in- 
vention, the  more  he  is  exposed  to  envy  and  danger;  envy 
being  like  those  moths  and  cankers  which  usually  feed  on 
the  richest  garments,  as  we  see  in  many  examples.  (Geif. 
iv.  5.  Numb.  xi.  27 — 29.  1  Sam.  xviii.  7,  8.  Gen.  xxvi. 
12 — 14,  and  xxxvii.  8.  I  Sam.  xvii.  28.  Dan.  vi.  3,  4,  &c.) 
And  this  is  a  great  vanity  and  disappointment,  when  that 
from  whence  a  man  might  have  expected  credit  and  thanks 
from  the  world,  shall  procure  him  hatred  and  danger;  and 
must  needs  thereupon  be  a  great  disquieting  of  heart,  and 
discouragement  against  so  fruitless  endeavours.  {Pro9* 
xxxvii.  4.  Psalm  Ixxiii.  12,  13) 

Ver.  5.  The  fool  foldeth  his  hands  together,  and  eaieth  hit 
own  flesh.']  This  is  one  fruit  of  this  danger  and  envy,  takeff 
up  by  foolish  and  slothful  men ;  they  refuse  to  take  pains, 
and  rather  choose  to  be  poor  than  to  be  envied.  Here  is  the 
character  of  an  idle  person,  1 .  He  is  a  fool,  to  make  so  ab- 
aurd  an  inference,  that  for  fear  of  envy  and  trouble,  will  not 
only  neglect  duty,  but  undo  himself.  2.  He  fiddetk  bit 
1uum1%  pate  himself  into  a  posture  of  idleness,  compoaetk 


CHAP.  IV.]      THE    BOOK    OF    ECCLESI ASTES.  103 

himieir  to  do  nothing.  Labour  requireth  the  stretching 
forth  of  the  hands.  (Prov.  xxxi.  19)  Laziness  wraps  them 
up  in  one  another..  (Prov.  vi.  9,  10,  and  xxvi.  14,  and  xix. 
24)  3.  He  eateth  his  own  flesh,  bringeth  himself  to  ex- 
treme poverty,  contracteth  weakness  in  his  body,  enfeebleth 
his  mind,  wasteth  his  stock,  consumeth  his  family,  bringeth 
the  curse  of  beggary  upon  himself  and  his.  For  as.  tlie  dili- 
gent hand  maketh  rich,  (Prov,  xiii.  11)  so  the  slack  hand 
maketh  poor.  (Prov.  x.  4)  He  thinks  it  a  part  of  wisdom 
to  spare  his  pains  and  sit  quiet ;  and  because  he  cannot  at- 
tain ao  much  dexterity  and  skill  as  another  man,  therefore 
enviously  to  sit  down  and  gnaw  his  own  flesh,  either  with 
bonger  or  indignation.  (Prov.  xxvi.  16)  Whereas  indeed  he 
ie  a  fool,  i.  e.  1.  A  wicked  man,  in  ne^i^lecting  the  duty  of 
labour,  which  he  oweth  to  himself,  to  his  .family,  to  his  ge- 
neration, and  whereunto  by  the  ordinance  of  <jod  he  is  ap- 
pointed. (Gew.iii.  19.  Tit.  iii.  14.  1  Thess.Vu,  10,  11)  3.  An 
absurd  man,  to  reason  himself  into  contempt  and  beggary, 
and  to  be  cruel  to  himself,  because  he  is  fretted  at  other 
men.  (Prov.  xi.  17.  Psalm  xxyu.  2)  For  as  he  had  before 
touched  the  vanity  which  ariseth  from  others,  so  here  that 
which  ariseth  from  a  man's  own  self. 

Ver.  6.  Better  u  a  handful  with  quietness,  than  both  the 
hands  full  with  trouble  and  vexation  of  spirit.]  This  may  be 
here  taken,  either  as  Solomon's  own  words,  and  then  to  im- 
port a  seasonable  remedy  against  the  evils  here  spoken  of, 
viz.  envy,  idleness,  and  covetousness,  namely,  sweet  con- 
tentment with  a  competent  estate,  rather  than  vexation  with 
a  greater:  (Prov.  xv.  16,  17,  and  xvii.  1.  Psalm  xxxvii.  16. 
Luke  xii.  15)  or  rather  as  the  words  of  the  sluggard,  and 
then  they  are  his  apology  for  his  laziness :  if  he  strive  to 
excel  in  his  profession,  he  shall  many  ways  disquiet  him- 
self, he  cannot  do  it  without  much  travail ;  nor  after  all  that 
travail  be  free  from  much  envy  and  danger.  And  therefore 
be  rather  chooseth  a  smaller  portion,  with  more  ease  and  con- 
tentment    In  which  there  is  a  great  deal  of  false  arguing. 

1.  It  is  false,  when  he  calleth  his  slothful  and  idle  way  of 
living,  rest  or  quietness ;  for  true  tranquillity  of  mind  is 
tbe  consequent  of  a  fruitful  conversation  ;  (Psalm  cxix.  166) 
and  bodily  rest  is  a  fruit  of  honest  labour.  (Psalm  cxxvii. 

2.  Eceles.  v.  12)    2.  It  is  false,  when  be  oalleth  industry  in 


104  ANNOTATIONS    OX  [CHAF.  IV. 

qi  man's  course  of  life,  vexation  of  spirit ;  whereas  honest 
labour  taketh  off  the  heart  from  many  vain  thoughts  and 
desires,  which  would  more  sorely  vex  it.  3.  It  is  a  great 
profaneness  to  palliate  his  own  sin,  under  the  name  of  rest 
and  quietness  of  spirit,  and  under  the  protection  of  God^s 
own  truth  to  find  a  hiding  place  for  his  brutishness  and 
sensuality;  as  Saul  pretended  sacrifice  to  excuse  rebellion* 
(1  Sam,  XV.  15.  2  Sam.  xv.  7,  8.  Prov.  vii.  14,  15.  Hoi. 
xii.  8.  1  Kings  xxi.  9)  4.  It  is  alike  profaneness  to  give  ear 
to  the  wisdom  of  the  flesh,  against  the  duties  of  our  call- 
ing, and  to  argue  from  inconveniences  which  we  fear,  to 
discourage  ourselves  from  those  labours  which  God  hath 
promised  to  bless.  God  saith,  to  encourage  us  unto  duty» 
That  his  light  shall  shine  on  our  ways,  he  will  comfort  and 
bless  us  in  them,  and  his  angel  shall  keep  us  in  our  ways: 
(Psalm  xci.  11)  but  the  sluggard  saith  to  discourage  him- 
self, '  There  is  a  lion  in  the  way  :*  (Prov.  xxii.  13)  as  if  lions 
were  more  terrible  to  affright,  than  angels  to  protect.  5.  It 
is  a  vain  conceit,  to  think  contentment  is  tied  unto  a  small 
estate,  and  vexation  to  a  greater:  whereas  true  content 
knows  as  well  how  to  abound,  as  how  to  want ;  (PhiL  iv. 
11,  12)  and  discontent  will  make  men  as  anxious,  as  froward, 
as  impatient  under  a  small  estate,  as  craving,  hoarding, 
coveting  under  a  greater.  {Prov.  xxx.  9.  Psalm  lix.  16)  The 
words  of  this  verse  are  proverbial,  the  former  part,  by  the 
word  *  handful,^  expressing  a  little  estate;  (as  Psalmlxxii.  16. 
Ezek.  xiii.  19)  the  other,  by  ^  hands  full,'  a  greater  and  more 
plentiful,  gotten  with  all  the  strength  and  labour  of  the 
whole  man.    (Mic,  vii.  3) 

Ver.  7.  Vanity  ufider  the  sun,']  Another  vanity,  and  quite 
contrary  to  the  former ;  as  fools,  when  they  avoid  one  ex* 
treme,  fall  into  the  other. 

Ver.  8.  There  is  one  alone,  ^fc]  One,  i.  e.  one  by  himself; 
as  Gen.  xix.  9,  and  not  a  second;  that  is,  either  no  com* 
panion,  or  member  in  his  family  to  provide  for,  or  no  heir  to 
succeed  him  in  his  estate ;  none  for  whom  he  can  say.  It  is 
this  man  fur  whom  I  labour,  (see  verse  15.) 

Neither  child  nor  brother.']  His  labour  is  not  founded  in 
any  natural  love  of  those  for  whom  he  is  bound  to  provide, 
(1  Tim.  V.  8.  Gen.  xlvii.  12.  Prov.  xvii.  17)  but  merely  ob 
the  inordinate  love  of  riches  themselves. 


CHAP.  IV.]        THE    BOOK    OF    ECCLE8I ASTES.  105 

This  covetous  wretch  is  here  described,  1.  By  his  solitari- 
ness ;  he  lives  all  alone,  he  cannot  endure  two  mouths  in  a 
house. 

2.  By  his  excessive  labour ;  there  is  no  end  of  all  his  la- 
hour  :  he  toils  infinitely,  and  without  measure.  {Isai,  ii.  7 . 
Job  xxii,  5)  Some  by  labour,  understand  wealth  gotten  by 
labour.  He  hath  a  vast  estate,  and  yet  is  as  greedy  as  if  he 
bad  nothing. 

3.  By  his  insatiable  desires,  neither  is  his  eye  satisfied  with 
riches.']  He  hath  enough  for  his  back,  his  belly,  his  calling, 
the  decency  of  his  state  and  condition,  but  he  hath  not 
enough  for  his  eye.  Though  he  can  but  see  it,  and  have  no 
use  of  it,  yet  he  is  displeased  that  he  sees  no  more.  The 
eye  is  the  instrument  of  coveting.  (1  Joh.  ii.  16.  Josh,  vii. 
21.  chap.  i.  8,  and  ii.  10)  A  covetous  man,  though  he  have 
as  much  as  his  eye  can  see,  yet  he  would  have  more  still. 
{Isai.  v.  8.  Hab.  ii.  5.  Prov.  xxx.  15.  Job  xl.  23,  24) 

4.  By  his  folly  and  inconsiderateness  ;  he  doth  not  weigh 
with  himself  the  absurdity  of  his  so  living;  he  still  goes  out 
of  himself  in  labour  after  riches,  but  never  comes  to  himself, 
to  reason  and  argue  the  case,  or  to  call  himself  to  an  account 
of  his  doings.  (Jer.  viii.  6.   Luke  xv.  17.  Psalm  iv.  6) 

5.  By  his  inhumanity  and  self-cruelty,  denying  those  com- 
forts to  himself,  which  God  hath  given  him,  using  himself 
worse  than  God  would  have  the  ox  used  in  the  law,  {Deut. 
XXV.  4)  treading  out  the  corn,  and  yet  muzzling  himself. 
(Chap.  vi.  2) 

6.  By  the  groundlessness  of  this  cruelty,  he  hath  none, 
while  he  lives,  for  whom  he  doth  it;  and  when  he  dies,  he 
leaves  no  heir,  kinsman,  second  to  enjoy  it;  but  undergoes  all 
his  toil,  and  bereaves  himself  of  all  comfort,  for  he  knows 
not  whom.  (Psalm  xxxix.6)  The  censure  of  all  which  is, 
that  it  is  vanity,  and  a  very  sore  and  grievous  affliction. 

Ver.  9.  Two  are  better  than  one.]  'Good  more  than  one :'  so 
the  comparative  useth  to  be  expressed,  (as  chap.  vii.  1,  2,  3, 
6,  8.  Prov.  viii.  11.  Hag.  ii.  10)  Upon  occasion  of  the  soli- 
tary life  of  this  miser,  he  sheweth  the  benefit  of  society, 
and  mutual  helpfulness  which  thereby  one  man  afibrdeth 
unto  another.  Therefore  God  made  woman  for  a  companion 
and  a  helper  unto  man,  (Gen.  ii.  18)  and  Christ  sent  forth  his 
disciples  by  two  and  two,  (Mark  vi.  7.  Luke  x.  1)  not  only 


106  AKXOTATIOKS    OK  [CBAF.  IV. 

Uitt  they  might  be  joyfal  witnsces  of  the  tmth  which  they 
were  to  dehrer,  as  Moses  and  Aaron,  Joshua  and  Zorobba- 
bel»  in  reference  unto  nbom  we  read  of  two  witDesaei. 
(Rjev.  x\.  3,  4)  And  in  that  respect  the  apostle  vaoaDy  joineth 
one  or  two  more  to  himself  in  the  ioscriptioo  of  his  epistka* 
not  only  as  joint  witnesses  of  the  troth  of  the  doctrine  there- 
in delivered;  (1  Cor.  i.  I.  2  Cor,  i.  1.  PUL  i.  1.  Cohu. 
i.  K  I  Theu.  i.  1)  bat  withal,  that  they  might  n-ith  more  eaae 
and  success  carry  on  the  ministry,  whefein  they  were  em- 
ployed, and  help  mutually  to  strengthen,  to  encourage^  to 
comfort  one  the  other. 

Because  they  have  a  good  reward Jbr  their  /iofroicr.]  Or,  a 
benefit  mutually  from  each  other  in  their  labour,  by  counsel, 
by  comfort,  by  assistance  and  co-operation,  by  aupply  of 
any  want  or  infirmity  which  may  befall  each  other.  (1  Sam, 
xxiii.  16,  17.  2  Cor.  viii.  18,  1^^,  22.  Jets  liiu  2,  5.  Prov. 
xxvii.  17.  Acts  xix.  29.  PhiL  iv,  3)  They  do  both  promote 
the  common  good,  they  do  the  more  easily  compass  it,  they 
do  the  more  sweetly  enjoy  it  This  mutual  benefit  is  further 
opened  in  some  particulars  of  mutual  danger,  mutual  rest, 
and  mutual  defence. 

Ver.  10.  If  theyfall.l  That  is, '  If  one  or  either  of  them 
fall :'  the  plural  is  used  distributively  or  partitively  to  either  of 
the  singulars :  as, '  the  wicked  men  they  fly,'  {Prov.  xxviii.  1) 
i.  e.  ever}'  man.  '  She  shall  be  saved,  if  they  abide,^  (1  Tim. 
ii.  15)  i.  e.  if  any  of  them  abide.  Falling,  here,  may  be  un* 
derstood  in  all  senses,  for  corporal  falls,  into  a  pit,  from  a 
horse  or  the  like.  Metaphorically,  if  they  fall  into  diseases, 
disgraces,  dangers.  Spiritually,  into  sins  or  errors.  In  any 
adversities,  the  society  of  friends  is  useful  to  pity,  to  restore, 
to  support,  to  convince,  to  comfort  Whereas  such  a  solitary 
worldling  as  he  spake  of  before,  is  forsaken  of  all,  and  hath 
none  to  stand  to  him.  This  is  sometimes  the  lot  of  the  godly 
in  trouble,  but  then  God  stands  by  them.  (Psa/m  xxii.  11. 
2  Tim.  iv.  16, 17) 

But  woe  to  him  that  is  alone.]  *  Woe  to  him,^  is,  in  the 
original,  one  word  made  of  two ;  as  is  observed  out  of 
Kimcbi.  It  is  here  an  interjection  of  grieving,  with  a  de- 
nouncing of  some  evil  which  is  coming  towards  a  man :  it 
is  once  more  used  in  this  book,  (chap.  x.  16)  and  hardly  at 
all  elsewhere  in  that  sense.  *  Woe  to  him  that  is  alov^"*  ^  or,  to 


CHAP.  IV,]       THE    BOOK    OF    ECCLE81 ASTES.  107 

bim  that  one,  when  he  falleth,  and  there  is  not  a  second  to 
lift  him  up. 

Ver.  11.  Again,  if  two  lie  together^  then  they  have  heat,  ^r.] 
This  also  may  be  understood  not  only  literally,  (as  1  Kings 
u  1,  2)  but  metaphorically  for  all  kind  of  mutual  assistance 
and  encouragement  in  any  work  which  is  to  be  done.  {Heb. 
X.  24.  Luke  xxiv.  32) 

Ver.  12.  And  if  one  prevail  against  him,'\  i.e.  Some  stranger 
or  third  person  assault,  and  be  too  hard  for  him,  that  is^  for 
one  of  the  two,  then  two  or  three  shall  stand  against  that  one, 
and  shall  be  easily  able  to  resist  him.  (See  2  Sam.  x.  11. 
Jer.  xli.  13,  14.  Psalm  cxxvii.  5)  This  is  another  benefit  of 
aociety  and  friendship,  aid  and  protection  against  assaults, 
whether  outward,  or  spiritual  in  temptations  from  Satan. 
In  all  those,  and  so  proportionably  in  all  other  cases,  in  war, 
in  peace,  in  danger,  in  business,  day  and  night,  in  the  mul- 
titode  of  counsellors  there  is  safety;  (Prov,  xi.  14,  and  xiv.  22) 
provided  that  this  society  be  undertaken  in  the  fear  of  God, 
and  in  good  and  lawful  things  ;  otherwise,  combinations  in 
wickedness  are  cursed.  {Psalm  Ixiv.  6,  6,  7.  Ixxxiii.  3 — 9. 
Nahum  i.  10,  12.  Prov.  xi.  21) 

Two  shall  withstand  him.}  Or,  '  stand  before  him  with  con- 
fidence and  courage  to  help  one  another.*  Standing  is  a 
military  posture.  {Ephes,  vi.  11,  13,  14.  Psalm  xciv.  16. 
Esther  yiii.  11)  Standing  before  one,  as  an  enemy  to  destroy 
him.  {Rev,  xii.  4)  Hence  that  expression  of  looking  one 
another  in  the  face,  2  Chron,  xxv.  17. 

ji  threefold  cord,  or  a  triple  twisted  thready  is  not  easily 
broken,']  A  proverb  setting  forth  the  strength  and  benefit  of 
concord  and  society. 

Ver.  13.  Better  is  a  poor  and  wise  child,  S^c,}  From  this 
Terse  to  the  end  of  the  chapter,  Solomon  proceedeth  to  set 
forth  the  vanity  of  the  highest  and  most  eminent  condition 
amongst  men,  namely,  of  kingly  dignity  ;  which  he  shewetb 
both  in  foolish  and  wilful  princes,  who  refuse  to  be  coun* 
•elled,  and  in  all  other,  be  they  never  so  circumspect.  To 
manifest  the  former,  he  taketh  first  one  of  the  most  con- 
temptible persons  one  could  think  on,  and  compares  him 
with  one  of  the  most  honourable,  a  child  to  an  aged  man,  a 
poor  child  to  a  potent  king.  Childhood  is  alone  very  con-* 
temptible,  and  exposed  to  neglect  and  acorn ;  looked  on  as 


108  ANNOTATIONS    ON  [CHAP.    IV. 

rash,  heady,  unstayed,  without  judgement  or  experience. 
{Isai.  iii.  4,  5.  1  Kings  iii.  7.  1  Cor.  xiv.  20.  Eph.  iv.  14. 
2  Chron,  xiii.  7)  Hereunto  poverty  being  added,  will  make 
such  a  one  more  neglected:  {Eccles.  ix.  16.  James  ii.Zp  6. 
Prov,  xiv.  20.  1  Tim.  v.  12)  on  the  other  side,  old  age  alone 
is  venerable,  though  but  in  an  ordinary  person.  (Lev.  xix. 
32,  Isai.  iii.  2,  3)  Gray  hairs  alone  are  a  crown,  and  beauty, 
{Prov.  xvi.  31)  how  much  more  honourable^  when  they  are 
joined  with  a  crown  !  yet  this  poor  child  being  wise,  is  pre* 
ferred  before  that  aged  king  being  foolish  and  intractable; 
as  Prov.  xix.  1.  The  wisdom  of  such  a  child  here,  is  his 
knowledge  of  God  in  his  word,  whereby  a  young  man  is  in- 
structed how  to  order  his  ways,  as  that  of  Timothy.  (2  rim. 
iii.  15.  Psalm  cxix.  99,  100)  The  foolishness  of  such  a 
prince  is,  he  knoweth  not  to  be  admonished,  he  cannot  coun* 
sel  himself,  and  he  will  not  be  counselled  by  others.  So,  ^not 
to  knowV  doth  import  a  foolish  obstinacy  and  impotency  in 
the  mind,  a  neglect  of  what  is  offered  unto  a  man  to  con- 
sider of:  {Isai.  Ivi.  11,  and  vii.  16)  contrary  to  that  which  is 
called  knowing,  or  considering  in  the  heart.  {Deut.  viii.  5. 
Prov.  xxix.  7) 

Here  we  see,  1.  That  wisdom  makes  the  meanest  person 
honourable,  maketh  the  face  shine.   (Chap.  viii.  1) 

2.  That  the  fear  of  God  teacheth  children  wisdom.  (2  Tim. 
iii.  15.  1  Sam.  xvi.  18,  and  xviii.  5.  Psalm  cxix.  98,  100. 
Dan.  i.  20) 

3.  That  intractableness  of  heart  against  counsel,  is  an  evi- 
dence of  folly.  Solomon,  though  the  wisest  of  princes,  yet 
had  a  council  about  him  of  aged  and  the  most  able  meD, 
whose  counsel  Rehoboam  rejecting,  shewed  his  weakness. 
(2  Chron.  x.  6,  and  xiii.  17) 

4.  That  old  age  and  power,  without  a  corrective  of  wis- 
dom, are  very  likely  to  render  men  wilful,  and  opinionative. 
{Job  xxxii.  9) 

Ver.  14.  For  out  of  prison  he  cometh  to  reign."]  Out  of  the 
house  of  men  bound,  {Judges  xvi.  21.  Gen.  xl.  3,  7.  Isai. 
xiv.  17)  from  the  midst  of  bonds  and  fetters.  He  cometh.] 
Namely,  the  poor  and  the  wise  child  :  for  these  words  are  a 
confirmation  of  those  before,  from  the  event  which  happeneth 
to  both,  the  wisdom  of  the  child  advanceth  him  from  a 
prison  to  a  throne,  from  chains  to  a  crown.    The  obstinacy 


CHAP.  IV.]       THE    BOOK    OF    FXCLESI ASTES.  109 

and  folly  of  the  other  hurrieth  him  from  power  to  poverty ; 
from  honour  to  contempt.  Out  of  prison  he  cometh  to 
reign,  i.  e.  from  the  lowest  and  most  obscure  condition.  (Joh 
V.  11.  Psalm  cxiii.  7,  8.  Gefi,  xli.  14,  39—44.  2  Sam,  vii.  8. 
Dan,  ii.  25.  48,  and  iii.  26,  30,  and  vi.  3) 

Whereas  also  he  that  is  born  in  his  kingdom^  becometh  poor,"] 
Off  Whereas  he  in  his  kingdom  is  born  poor,  i.  e.  is  made 
poor.  So  passing  from  one  condition  to  another,  is  a  kind 
of  birth :  but  the  other  sense  is  more  emphatical,  He  who 
from  his  childhood  was  a  king,  and  in  actual  possession  of 
bis  throne,  becometh  poor.  {Psalm  cxlix.  8.  Job  xii.  19, 20, 
21.  2  Chron.  xxxiii.  11,  and  xxxvi.  3,  4,  6.  2  Kings  xxv.  6,  7. 
Dan.  iv.  30—33) 

Ver.  16.  /  considered  all  the  living,  which  walk  under  the  sun^ 
with  the  second  child  that  shall  stand  up  in  his  stead.^  These  two 
▼erses  set  forth  another  vanity  attending  upon  kingly  power, 
not  for  the  fault  of  the  person,  but  through  the  inconstant 
and  fickle  disposition  of  the  people,  who  ever  have,  and  ever 
will  be  given  to  changes,  worship  the  rising  sun,  and  grow 
weary  of  him  who  is  likely  soonest  to  leave  them. 

^li  the  living.']  That  is.  All  the  present  generation  of  men 
living  under  a  present  prince  or  government.  He  speaks  of 
the  generality  of  men,  and  therefore  expresseth  them  under 
a  general  notion  of  living  men.  (Job  xxx.  23.  Dan.  iv.  17.) 
And  withal,  to  intimate  a  ground  in  them  of  what  he  here 
considered,  when  the  father  is  going  away,  and  the  son  ready 
to  succeed,  they  think  that  they  must  live  and  be  preserved 
by  the  living,  and  not  by  the  dead,  and  accordingly  worship 
him  under  whom  they  expect  protection  and  preservation  of 
Ufe;  for,  for  that  end  was  government  instituted.  (1  Tim, 
ii.2.) 

Whim  walk  wider  the  sun.]  Elsewhere,  Which  see  the  sun, 
chap.  vii.  11 :  another  expression  intimating  this  to  be  the 
popnlar  humour  of  the  generality  of  men,  or  the  vulgar  peo- 
ple»  who  go  up  and  down  the  streets ;  as  the  vulgar  are  dis- 
tinguished from  the  greater  and  nobler  sort:  {Jer.  v.  1,  4,  5) 
or  walking  may  be  joined  with  the  following  words,  viz. 

With  the  second  child.]  '  I  observe  that  the  generality  of 
people  walk  with  the  second  child,  join  themselves  unto  him, 
and  flatter  and  crouch  to  him,  forsaking  in  their  aflfectioni 


110  ANNOTATIONS    ON  [CHAP.  IV. 

and  behaviours  the  father,  because  he  is  about  to  forsake 
them.'* 

Which  shall  stand  up  in  his  stead.]  Namely,  in  the  father"^ 
or  predecessor's  stead.  By  standing  up,  he  meaneth  lisiog 
to  the  throne.  {Dan.  xi.  2)  They  look  on  the  predecessor  as 
falling,  sinking,  lying  down,  stooping  towards  the  grare, 
and  tlierefore  apply  themselves  to  his  heir.  Whereby  he 
noteth  as  the  unhappiness  of  princes,  who,  if  they  live  l^Htg* 
live  to  see  their  glory  die  before  themselves ;  so  the  fickle 
ness  of  the  generality  of  the  people,  who  do  not  honow 
rulers  for  their  office  sake,  as  they  ought  to  do;  and  especi- 
ally should  reverence  it  the  more,  by  how  much  the  more  ex- 
perience they  have  had  of  happiness  under  it;  (Rom,  xiiu 
1-— 5.  1  Pet.  ii.  13,  14,  15)  but  honour  them  merely  out  of 
interest  and  self-respect,  not  considering  so  much  present 
duty,  as  future  advantage.  There  is  naturally  in  the  minds 
of  the  people  a  weariness  of  being  long  under  one  prince,  a 
querulousness  and  repining  at  every  thing  which  pincbeth 
them  ;  and  thereupon  a  desire  to  change  him  for  the  next,  not 
so  much  out  of  choice  or  assurance  that  he  will  be  better, 
but  out  of  natural  levity  and  inconstancy;  as  sick  men 
change  beds,  chambers,  couches,  but  carry  their  disease  with 
them;  they  love  changes  for  the  very  change  sake.  (1  Sam. 
viii.  5,  18,  19,  20,  and  xii.  12,  13.  2  Sam.  xv.  12.  1  Kinp 
ii.  15.  2  Sam.  xx.  2.  Prov.  xiv.  21) 

Ver.  16.  2'here  is  no  end  of  all  the  people,  ^c]  By  *  all  the 
people,^  he  meaneth  the  giddy  and  inconstant  multitude^ 
whose  levity  and  discontent  with  their  present  estate,  is  the 
cause  that  they  thus  desire  continual  changes,  and  ri^ect  to- 
day whom  yesterday  they  adored.  There  is  no  end  of  all 
the  people,  or  to  all  the  people.  There  are  infinite  numl>e0 
of  people  in  every  age  and  generation  who  stand  tbi»  af- 
fected :  it  is  not  a  contingent  or  unusual  thing,  bntvery  cobk 
mon.  It  is  not  a  vanity  which  princes  have  experience  of 
only  sometimes,  as  in  some  few  persons ;  but  it  is  the  gene- 
ral disease  of  the  vulgar,  to  stand  thus  varioosly  afiected  to- 
wards their  princes  in  all  ages.  So  this  phrase,  '  There  is  no 
end,'  is  used  to  express  a  great  or  infinite  number.  (Isai.  ii.  7. 
mpra,  ver.  8.  Job  xxii.  5.  Nahum.  iii.  3)  Again,  *  There  is  do 
«ndU>  all  the  people.']  The  people  never  put  an  end  or  a  stop 
to  thi$  vanity,  but  it  passeth  on,  from  one  generation  to  to- 


CHAP.  IV.]      THE    BOOK    OF    ECCLKSI ASTES.  Ill 

other.  They  which  went  before,  did  so,  so  do  these  now, 
and  so  will  they  do  which  follow.  3.  By  '  no  end,'  may  be 
meant  no  satisfaction  to  desires,  no  thorough  and  fixed 
acqiiiescency  of  heart  in  the  people  towards  their  princes ; 
they  will  still  entertain  expectations  of  new  men,  and  new 
events  to  satisfy  their  desires.  So  the  word  '  end,^  is  used  for 
that  wherein  the  heart  may  acquiesce,  and  look  no  further 
for  something  else.  (Prov.  xxiii.  18)  They  do  not  terminate 
and  fix  their  affections  in  one  man,  be  he  never  so  wise  or 
worthy ;  but  grow  weary  of  him,  and  join  themselves  unto 
his  successor. 

Even  of  all  those  that  have  been  before  them,]  Namely,  be- 
fore the  father  and  the  son,  or  successor  which  was  second 
unto  him.  The  word  before  may  signify  either  in  the  pre- 
sence of  them,  i.  e.  who  have  been  officers  under  them,  or 
done  service,  and  borne  allegiance  to  them ;  (2  Sam,  xvi.  19. 
1  Kings  X.  8)  or  else  an  antecedence  in  time  unto  them. 
They  who  were  before  them,  did  thus  languish  in  their  af- 
fections to  the  father,  and  apply  themselves  unto  the  son. 

They  also  thatjcome  afier,  shall  not  rejoice  in  him.]  i.  e.  In 
the  son,  unto  whom  now  they  seem  so  zealously,  and  with  so 
much  loyalty  to  join  themselves. 

Not  rejoice.]  That  is,  they  will  be  weary  of  him,  troubled 
with  him,  wish  themselves  freed  from  him.  The  verb  nega- 
tive,  by  a  lulaxri^,  seems  to  import  the  affirmative  contrary 
onto  it,  as  is  usual  in  Scripture.  {Exod.  xx.  7.  Prov.  xvii.  2L 
Zach.  viii.  17.  Rom,  iv.  19)  This  then  is  hereditary  to  all 
people,  there  is  no  end  of  it,  they  can  never  be  settled  or 
contented  with  the  present  estate  ;  as  they  before  did  dislike 
die  father  in  expectation  of  the  son,  so  they  aAer  will  cast 
off  the  son  in  expectation  of  the  grandchild ;  and  so  it  will  be 
in  all  generations. 

This  also  is  vanity  and  vexation  of  spirit.]  This  must 
needs  be  matter  of  indignation  and  grief  to  princes,  to  see 
10  much  falseness  and  inconstancy  in  their  people,  to  see 
their  honour  grow  old  and  decrepit  with  their  bodies. 


112  ANNOTATIONS    ON  [CHAP.  V, 


CHAPTER  V. 

The  Wise  man,  having  spoken  of  the  vanity  which  attendeth 

on  the  very  highest  condition  of  men  here  below,  seems  here 

to  make  a  kind  of  digression,  and  to  go  yet  higher  unto  the 
consideration  of  that  which  principally  concerns^man  in  this 

life,  to  wit,  the  worship  of  God.  This  is  the  supreme  remedy 
of  all  the  other  vanities,  and  may  seem  here  to  be  subjoined 
(as  also  it  is  in  the  end  of  the  book)  to  that  purpose,  to  shew, 
that  though  neither  knowledge,  nor  pleasures,  nor  honours, 
nor  crowns,  can  make  men  happy;  though  it  be  beyond  the 
sphere  and  activity  of  any  creature  to  administer  complete 
tranquillity  to  the  heart  of  a  man;  yet  even  in  this  life  a  man 
may  be  happy  by  worshipping  of  God,  and  communion  with 
him;  as  if  he  should  have  said,  '  We  have  gone  through  the 
world,  and  sought  high  there  for  satisfaction,  as  ever  any 
man  could  arrive,  even  to  crowns  and  thrones,  and  yet  have 
missed  of  it  It  remains  therefore  that  we  go  higher  yet, 
before  we  can  be  truly  happy  ;  and  that  is,  from  the  world  to 
the  sanctuary,  from  the  thrones  of  princes  to  the  thrones  of 
grace,  from  the  creature  to  God,  in  whose  service  alone  there 
is  complete  felicity.** 

But  besides  this  I  take  it,  the  scope  of  the  Wise  man  is, 
by  way  of  prolepsis  or  answer  to  a  tacit  objection,  to  dis- 
cover yet  a  higher  and  a  stranger  vanity  than  any  he  had 
spoken  of  before,  namely,  vanity  in  the  worship  of  God,  not 
as  it  is  in  itself,  but  as  it  is  performed  by  vain  and  foolish 
men.     They  might  say,  *  We  do  easily  agree  with  you  in  all 
that  you  have  said ;  we  know  we  must  look  above  the  crea* 
tures,    if  ever  we  intend  to  arrive  at  true  happiness:  there- 
fore what  pains  soever  we  take  about  things  under  the  sun, 
yet  we  seek  for  our  happiness  no  where  but  in  God,  and  in 
his  service.^   Solomon  now,  acknowledging  the  truth  of  this 
in  the  thesis.  That  the  worship  of  God  is  the  true  felicity  of 
man  in  this  life,  doth  withal  assure  these  men,  that  they  may 
put  vanity  in  the  very  worship  of  God,  and  render  that,  by 
their  foolish  and  carnal  performance,  wholly  unprofitable  to 
flnj  tnch  end ;  yea  there  may  be  therein  divers  vanitiei« 


CtfAP.   ▼.]     tllE    BOOK    OF    ECCLE8IA8TE8.  113 

(t€iia  7),  for  discovery  and  ayoiding  whereof,  he  pretcribeth 
m  solemn  caveat  to  those  who,  being  convinced  of  vanity  in 
the  creatures,  do  go  to  God  in  his  worship  to  mend  them- 
selves. 

This  is,  I.  Oeneral,  relating  to  all  parts  of  God's  worship: 
which  is,  in  our  approaches  unto  God,  to  look  to  our  aflTec- 
lions,  and  to  prepare  our  hearts  to  meet  with  him,  not  resting 
in  outward  sacrifices,  which  are  but  the  oblations  of  fools, 
who  think  they  do  well,  when  in  truth  they  do  the  contrary. 
(verse  1) 

2.  Particular,  in  some  species  of  worship : 

1.  In  hearing,  which  (he  saith)  must  be  done  with  readiness, 
with  a  docile  and  tractable  spirit,  yielding  up  itself  to  the 
whole  counsel  of  God.  (verse  1) 

2.  In  prayer  and  speaking  unto  God ;  where  is  first  con- 
demned a  double  vanity,  rashness  of  tongue,  hastiness  of 
heart,  both  enforced  by  consideration  of  God's  greatness,  and 
of  our  own  vileuess.  (verse  2)  Secondly,  is  prescribed  fewness 
of  words,  without  vain  and  unnecessary  babbling,  and  that 
because  of  God's  majesty,  and  the  folly  of  so  doing. 
(verse  3) 

3.  In  vows,  which,  being  once  made,  are  to  be  performed, 
and  that  cheerfully,  without  grudging  or  delay ;  which  doc- 
trine he  doth,  1.  prove,  2.  vindicate  from  shillings  and  ez- 
CQses.  He  proveth  it,  1.  By  the  folly  of  the  contrary  course; 
it  argues  a  levity  of  spirit  to  dally,  and  to  be  off  and  on  with 
Ood,  who  as  he  is  constant  himself  in  all  his  promises,  so 
he  expecteth  constancy  from  us  in  all  ours.  2.  By  God^s  dis- 
like of  such  folly  and  falseness,  (verse  4) 

Next  he  vindicated!  it  from  a  double  excuse  which  men 
are  apt  to  make : 

1.  '  It  was  free  for  me  to  vow ;  the  thing  was  in  mine  own 
power;  therefore  it  is  not  so  heinous  a  thing  though  I  do  fail, 
because  I  was  not  bound  to  what  I  vowed,  till  I  had  vowed 
it.'  This  he  answereth ,  that  it  had  been  better  to  have  kept 
this  liberty  still,  and  not  to  have  vowed,  than,  after  vows, 
to  neanme  liberty  when  it  is  too  late,    (verse  6.) 

2. '  But  I  was  mistaken,  there  was  an  error  in  my  vow.'  To 
this  he  gives  a  double  answer,  and  sets  it  on  with  weighty 
emmdeiations :  first,  Look  well  before  thou  row,  that  thou 
do  not  bring  a  bond  of  sin   upon  thyself:  nt/ffr  tmi  ify 

rot.  IV.  \  I 


114  ANNOTATIONS   ON  ^CHAP*  V, 

mouth  to  cause  thee  to  sin.  Secondly,  take  heed  of  pretending 
error  and  oversight,  out  of  unwillingnqsa .  to  do  what  thop 
hast  promised  :  say  not  that  it  was  an  error.  For  coasid^) 
1.  thou  art  in  the  presence  of  the  angel.  2.  Thou  profokeat 
God^s  anger.  3.  The  damage  which  by  that  anger  thou  wilt 
suffer:  he  will  destroy  the  work  of  thy  hands,  disappoint  thet 
in  that  benefit,  the  preservation  wh^sreof  thou  didst  aim  al 
in  excusing  thy  vow.  4.  The  folly  of  such  vain  excuses. 
There  is  a  vanity  in  all  parts  of  worship  when  undertaken  by 
fools  or  wicked  men :  the  fooPs  sacrifice,  verse  1 .  tjt^e  fopPn 
voice,  (verse  3.)  the  foors  vow,  (verse  4.)  divers  vanities  in 
all  this,  (verse  7) 

Now  having  shewed  the  vanities  in  the  carnal  performance 
of  divine  worship,  he  doth  (as  he  had  done  formerly  in  the 
other  vanities  which  he  spake  of  before)  prescribe  a  xepiadj 
of  this  also,  viz.  The  inward  principle  of  all  right  and  spi- 
ritual worship,  which  is  to  fear  God.  (verse  7).  .  . 

And  because  it  might  be  objected,  tha^  piety  itself  is  not 
likely  to  secure  a  man's  tranquillity  and  peace,  inasmuch  us 
we  find  poor  and  righteous  men. every  where,  al}  a  province 
over,  oppressed  and  persecuted  by  great  men  in  high  place. 
He  remove th  this  objection,  1.  By  showing  the  compassion 
of  God  and  his  justice ;  he  sees  and  regards  it.  2.  The  great* 
ness  and  power  of  God  ;  that  he  is  higher  thsm  a^y  of  thote 
that  oppress  his  servants,  (ver.  8) 

Now  he  proceedeth  to  another  vanity,  which  is  in  riches 
and  outward  possessions.     They  are  of  two  sorts ; 

1.  Substantial  and  real  wealth,.in  the  profits  an4/niitsof 
the  earth,  corn,  cattle,  8cc. 

2.  Instrumental,  in  that  which  is,  by  men'^s  agreement, 
made  a  measure  to  other  wealth,  viz.  silver  and  gold.  Con- 
cerning both  which  he  sheweth,  1.  The  excellency  of  the 
former,  in  regard  of  real  and  general  profit,  before  the  lat- 
ter, (verse  9)  2.  The  vanity  both  of  the  one  and  the  otber^ 
when  1.  inordinately  loved.    2.  Immoderately  increased.  .- 

This  vanity  is  shewed,  1.  Absolutely,  in  .^at  the  inordi- 
nate love  of  them  is  unsc^tisfiable,  (ver,  10)  and  that  trouhlM 
and  cares  are  proportionably  inpreased  in  the  .increps^.of 
them.  (ver.  11) 

2.  Comparatively,  and  that  1.  in  respect  of  any  realjieBefit 


t 


CHAP,  v.]      THE    BOOK    OF    ECCLESTA8TE8.  115 

and  good  in  the  frnition  of  tbem.  The  owner  hath  no  more 
true  profit  by  them,  (further  than  that  he  looks  on  them  as 
his  own)  than  any  of  his  friends  and  servants,  who  are  fed 
and  clothed  by  them  as  well  as  he :  only  his  cares  are  in- 
creased. 2.  In  respect  of  consequent  rest  and  quietness ; 
the  serrant^s  heart  is  less  troubled,  his  body  more  refreshed 
than  the  owner^s.  (ver.  12)  3.  In  regard  of  the  e?il  effects 
of  riches: 

1.  The  damage  and  hurt,  which  sometimes  a  man  lays  up 
with  them  against  himself,  (ver.  13) 

2.  The  uncertainty  of  their  abode  with  a  man;  having 
hurt  the  owners,  they  perish  themselves,  (ver.  14) 

3.  The  certainty  of  parting  with  them  ;  they  must  die,  they 
cannot  carry  one  handful  away  with  them.  (ver.  15,  16) 

4.  The  sordid  and  uncomfortable  use  of  them.  (ver.  17) 

5.  Impatience  and  fretfulness  in  parting  with  them,  or  in 
getting  of  them.  (ver.  17) 

Lastly,  he  gives  the  remedy  of  this  vanity  and  vexation, 
in  the  right  use  of  riches,  viz.  In  a  free  and  cheerful  enjoy- 
mctot  of  them :  which  is  here  commended, 

1.  By  its  goodness  to  the  owners. 

2.  By  its  comeliness  and  commendableness  towards  others. 

3.  By  its  equity:  It  is  the  fruit  of  a  man^s  own  labour, 
and  provided  for  his  own  life. 

4.  The  end  of  it,  and  his  right  to  it ;  it  is  his  portion,  all 
that  he  is  ever  like  to  get  by  it.   (ver.  18) 

6.  The  author  of  it;  it  is  a  special  gift  of  God,  1 .  To  give 
riches.    2.  To  grre  an  heart  to  enjoy  them.  (ver.  19) 

6.  Freedom  hereby  from  the  trouble  of  all  his  labours,  when 
hilBuielf  tastes  the  fruit  of  them,  and  hath  experience  of  Ood^s 
special  blessing,  in  answering  the  desires  of  his  heart,  and 
causing  him  comfortably  to  enjoy  them.  (ver.  20) 

Ver.  1.  Keep  thy  foot,  when  thou  goest  to  the  house  of  God.] 
He  had  gone  up  and  down  the  world,  from  learning  to  plea- 
snres,  from  pleasures  to  honours,  from  honours  to  thrones, 
to'find  out  happiness,  aild  had  met  with  nothing  but  vanity. 
Now-he  sends  us  to  a  fitter  place  to  find  it,  the  house  of  God^ 
whether  his  temple,  or  other  synagogues,  where  God  is  pre- 
sent to  those  that  serve  him ;  here  they  shall  find  remedies 
agilinst  the  vanity  of  other  things,  and  that  which  will  stay 

1  2 


116  ANNOTATIONS   ON  [CHAP.  ▼. 

and  fix  their  hearts.  {Psalm  Ixxiii.  16,  17.  Psalm  iv.  6,  7) 
Only  we  must  take  heed  of  putting  vanity  into  God*s  wor- 
ship,  lest  we  be  there  disappointed  of  our  aims,  as  well  at 
elsewhere^  This  caveat  he  gives  us  in  those  words, '  Keep 
thy  foot/  or, '  each  foot/  The  letters  are  plural;  the  points  di- 
rect to  read  it  in  the  singular  number.  So  foot,  for  feet, 
Psalm  cxix.  105.  This  analogy  of  numbers  is  very  usual, 
the  singular  for  the  plural ;  as  Psalm  xiv.  1.  The  fool  hath 
said,  &c.  They,  i.  e.  fools  are  corrupt — In  that  day,  a  man 
shall  cast  away  his  idols  which  they  have  made,  haiak 
iu  20. 

Keep  thy  foot.'\  *  Seriously  advise  how  thou  art  to  behave 
thyself  in  God's  presence;  look  to  thy  heart  and  affections; 
let  thy  heart  be  fixed,  thy  affections  composed,  thy  thoughts 
ordered;  call  all  that  is  within  thee  together  to  serve  him.'* 
(Psalm  Ivii.  7,  and  ciii.  1)  A  metaphor  from  men  that  walk 
in  dangerous  ways,  who  take  heed  to  their  steps  lest  they 
stumble  and  fall :  or  rather  an  allusion  to  the  speech  of  God 
to  Moses,  Exod.  iii.  6.  So  Exod.  xix.  21.  Josh,  v.  15.  As 
Mephibosheth  dressed  his  feet  when  he  went  to  David. 
(2  Sam,  xix.  24)  So  they  used  washings  and  porifyings, 
before  they  came  into  God^s  presence.  (Exod.  xix.  14,  15. 
Num,  viii.  7.  Psalm  xxvi.  6.  Heb.  x.  22.  Lev.  xix.  30,  and 
xvi.  2,  8.  Gen.  xxviii.  16,  17.  Exod.  xl.  32) 

JInd  be  more  ready  to  hear  than  to  offer  the  sacr^ice  ^ffoolsJ] 
Or,  ^  draw  near  to  hear,  rather  than  with  or  as  fools,  to  ofier 
a  sacrifice,  who  think  to  be  accepted  for  their  outward  work.' 
The  infinitive  used  for  the  imperative,  (as  Exod.  xx.  8.  3£aiik. 
V,  39.  Luke  xxii.  42)  or  we  may  read  it  in  the  infinitive,  thus, 
'  for  to  draw  near  to  hear,  i.  e.  to  bring  before  God  an  obedient 
heart,  is  better  than  when  fools  do  give  a  sacrifice:   or^ 
than  to  give  a  sacrifice  of  fools.^   He  doth  not  forbid  or  con- 
demn sacrifices,  but  he  preferreth  obedience,  and  sheweth  the 
vanity  and  folly  of  those,  who  are  very  forward  in  the  out- 
ward acts  of  religion,  without  the  love  and  service  of  the 
heart  (1  Sam.  xv.  22.  Hos.  vi.  6.  Isai.  i.  11 — 18.    jtmosf* 
21,  22,  23,  24.    PsaJm  1.  17,  and  li.  16,  17.    Isai.  lx?i.  3,  3. 
Prm.  XV.  8,  21,  27) 

Be  more  ready.]  The  word  is,  *  draw  near,'  to  hear.  It  ii  s 
word  very  frequently  used  in  Scripture,  to  express  oar  sd- 
diMsing  ourselves  unto  the  solemn  service  and  woiriiip  ^ 


CHAP,  v.]         THE    BOOK    OF    ECCLESI A8TKS.  117 

Grod,  {Lev.  1.  9.  1  Sam.  xlv.  36.  2  Kingi  xvi.  12.  Psalm 
Ixxiii.  28.  Isai.  Iviii.  2.  Ezek,  xliv.  15,  16.  Matth.  xy.  8) 
whereunto  there  is  a  frequent  allusion  in  the  New  Testa- 
ment. (Ephes.  ii.  18.  Heh,  iv.  16,  and  vii.  25,  and  x.  1,  22, 
xi.  6)  It  importeth  a  serious  composing  of  our  hearts,  in 
ao  humble^  reverend,  and  holy  manner,  to  appear  before  God, 
and  to  have  a  comfortable  access  unto  the  throne  of  grace. 
(Lev.  J.  3.  Heb.  xii.  28,  29) 

To  Aear.]  Whereas  there  are  two  parts  of  worship,  sacri- 
fice and  obedience,  be  thou  most  careful  of  this,  which  is 
the  spiritual  and  inward  part  of  service,  rather  than  of  that 
which  fools,  hypocrites,  wicked  men,  can  offer  as  well  as 
Uioa.  Be  ready  to  receive  instruction,  and  to  accept  of 
what  God  says.  ( Psalm  Ixxxv.  8.  Job  xxxiv.  32.  1  Sam.  iii. 
10.  AcU  XX.  6,  and  x.  33.  James  i.  19)  Be  ready  to  obey 
and  give  up  thy  will  to  every  one  of  God's  holy  command- 
ments. (Psalm  cxix.  128) 

Than  to  offer  the  sacrifice  of  fools.]  Than  as  fools,  i.  e. 
wicked  men,  do,  to  ofier  up  sacrifice,  and  neglect  obedience. 
(Mic.  VI.  6,  7,  8) 

For  they  consider  not,  know  not,  that  they  do  evt/.]    Some 
would  have  the  word,  but^  to  be  supplied : '  they  know  not  but 
to  do  evil :  they  can  only  do  evil,  even  when  they  worship 
God ;'  as  Isai.  i.  6.  see  chap.  ii.  24.  Others  thus,  ^  Non  attend, 
nnt  ad  facere  malum,  or,  ad  factionem  mali :'  which  is  to  the 
•enae  of  our  version.  They  are  here  called  *  fools,'  and  that  is 
farther  expressed,,  by  want  of  knowledge.    They  ^  know  not,' 
and  that  doth  further  appear  by  doing  of  evil.    (Isai.  i.  3, 4. 
Jer.  Tiii.  9)  The  most  natural  sense  is,  as  we  render  it.  They 
know  not  that  they  do  evil :  when  they  do  evil,  they  con- 
sider it  not,  they  understand  it  not.    The  like  phrase,  1  John 
y.'6,  9.  i  Xiyw  luvM,  i  Xtyan  h  Tf  faSt  §hcu.    *  He  that  saith  to 
abide/  i.e.  that  he  abideth.  ^  He  that  saith  to  be  in  the  light/ 
1.  e.  that  he  is  in  the  light.     So  here,  '  they  know  not  to  do 
evil/  i.  e.  that  they  are  doing  of  evil.  And  hereby  is  meant  by 
in  anxesis, '  they  think  they  do  very  good  service.'  So  when 
the  Lord  is  said  not  to  command  a  thing,  the  meaning  is, 
diat he  doth  forbid  it.  (Lev.  x.  1)     'He  will  not  hold  them 
gniltlesa'that  take  his  name  in  vain,'  i.  e.  he  will  hold  them' 
Hry  guilty.  (Exod.  xx.  7)   ^  He  will  withhold  no  good  thing 
^ooitbem  that  walk  upright,'  i.  e.  be  will  largely  sopply  them. 


118  ANNOTATIONB   ON  [CHAP^  V. 

{Psalm  Ixxxiv.  12)  '  He  will  not  ;break  a  bruised  reed/  i.  e. 
he  will  bind  them  up  and  strengthen  them.  {Isai.  xlii.  3) 
'Abraham  was  not  weak  in  faith/  i.  e.  he  was  strong.  {Rom. 
\y.  19)  Men  may  think  they  do  God  good  secvice,  when 
they  do  greatly  offend  him.  {IsaL  Ixv.  5.  Prov,  xiv.  12.  Jsai. 
Iviii.  2,  3.  Hon.  viii.  2,  3.  Johi  xvi.  2.  Acts  xxvi.  9) 
These  things  are  here  observable  : 

1.  That  in  Qod^s  worship  we  do»  in  a  special  manner, 
draw  nigh  unto  him. 

2.  That  when  we  do  so,  we  ought  to  prepare  and  compose 
our  hearts  and  affections  by  faith  and  humility  to  appear 
before  God. 

3.  That  a  prepared  heart  brings  purposes  of  obedience, 
and  to  hear  God  in  all  that  he  shall  say  unto  it. 

4.  That  mere  outward  service*  without  the  heart  prepared 
obediently  to  serve  the  Lord,  is  but  a  sacrifice  of  fools^  m 
mere  formal  and  ceremonial  worship. 

5.  That  hypocrites  may  think  they  ple^e  God,  when  in- 
deed they  provoke  him,  and  know  not  that  they  do  eviL 
{John  iv.  22) 

Ver.  2.  Be  not  ra$k  with  thy  mouth."]  Having  spoken  in  ge- 
neral of  the  due  preparation  of  the  heart  unto  God's  sernce^ 
he  now  giveth  direction  in  the  particulars  of  prayer  and  tows. 

Be  not  rash."]  ^  Go  not  about  God'^s  worship  as  men  that  ip 
a  fright  or  terror  being  amazed,  fly  hastily  they  know  not 
whither.     Do  not  precipitate  thy  word?,  nor  speak  any  thing 
ha&tily,  unadvisedly,  according  to  the  dictate  of  carnal  and 
hasty  desires  before  God,  or  in  his  house  and  presence/ — ^We 
know  not  what  to  ask  as  we  ought,  (I2om.  viii.  26)  and  ^re 
very  apt  to  put  our  own  greedy  and  sudden  passions  into 
prayers,  complaints,  deprecations;  to  think  God  deals  not 
well  with  us  if  we  h^  pQt  answered  f^pq^^^dipg  to  qur  will% 
and  in  our  own  time.   {Psalm  xxxi.  22,  and  cxvi.  11.  Jo6z. 
2,  3,  18.  Jer.  xv.  18.  Jokn  iv.  2,  3.  Afo^M.  xx.  20,  21.  Ptofci 
Ixxvii.  7, 10) 

And  let  not  thine  heart  be  hasty  to  utter  any  thing  iefors 
Qod.]  Out  of  the  abundance  of  the  heart,  the  mouth  speak- 
eth.  {Maith.  xii.  34)  Therefore  the  remedy  of  rashness  ia 
our  words,  is  to  compose  our  thoughts  and  affections  aright; 
to  let  our  heart  guide  our  tongue;  not  to  bring  rnw,  tei^idtii- 
ary,  uidig;e8ted  thoughts  into  God's  preience»  but  to  get  iirto 


CHAP*. v.]        TH£    BOOK   OF    ECCLE8I AST£S.  119 

collected  heart;  to  pray  with  understanding,  with  spirit,  with 
judgement,  and  according  to  God's  will ;  as  David  found 
his  heart  to  psay  to  Ood,  (2  <Sa9?i.  vii.  27)  and  called  together 
bis  scattered  affections,  that  he  might  fix  them  upon  God. 
(Psalm  ciii.  1.  Dan,  ix.  2,  3.  Rom,  viii.  26,  27.  1  Cor.  xiv. 
15.  1  Johnv.  14) 

Wetnay  likewise  understand  the  caveat,  as  directed  against 
that  carnal  pride  and  contradiction  of  spirit^  whereby  the 
heart  isapt  to  rise  against  God  and  his  Word,  when  we  hear 
of  more  spiritual  service  required  by  God,  than  our  foolish 
sacrifices  do  amount  unto,  or  our  carnal  hearts  are  able  to 
perform.  {James  i.  19,  20.  Rom.  x.  21.  Acts  xiii.  45,  and 
jtxviii.  19) 

Before  the  Lord,]  That  is.  In  his  house  or  sanctuary. 
Therefore  they  who  sin  here,  are  said  to  provoke  the  Lord  to 
lii»  very  face,  and  to  do  evil  before  his  eyes.  {Isai.  Ixv.  S, 
andlxvi.  3,4) 

For  God  is  in  heaven,  and  thou  on  the  earth,"]  These  are 
two  arguments  to  enforce  this  caveat  upon  us;  the  one 
drawn  from  God^a  greatness,  the  other  from  our  vileness. 
Mean  persons  behave  themselves  with  all  honour  and  reve- 
rence, when  they  supplicate  unto  men  of  honour  and  emi- 
nence. Much  more  should  men  do  so  unto  God.  So  Christ 
teacheth  us  in  prayer  to  come  unto  (jrod,  as  with  confidence 
and  comfort,  because  he  is  a  father ;  so  with  reverence  and 
fear,  because  he  is  a  father  in  heaven.    {Matth,  vi.  9) 

His  being  in  heaven  denotes,  1.  his  dominion  over  us  as 
lord  and  master.  {Eph.  vi.  9) 

2.  His  glory  and  majesty  above  us,  (1  Kings  viii.  27)  that 
we  might  learn  to  fear  before  him.  {Mai,  i.  6.  Dtut,  xxviii. 
68.  Heb,  xii.  18,  29) 

3.  His  holiness  and  purity.  {Deut,  xxvi.  15.  Isai,  Ivii.  15. 
and  Ixiii.  15)  Hereby  to  raise  us  unto  heavenly-mindedness 
in  our  approaches  unto  him.  {Col,  iii.  1,  2.  Lam,  iii.  40,  41) 

4.  His  power  to  answer  us,  and  to  do  for  us  according  to 
our  desires.  (2  Chron,  xx.  6,  7.  Psalm  cxv  3.  Matth,  v.  45, 
nod  vii.  11) 

6.  Hia  omniscience :  he  looketh  down  on  us,  and  seeth 
bow  we  behave  ourselves  in  his  presence.  {Matth.  vi.  32. 
pMolm  XI.  4,  and  xxxiii.  13,  14) 

<S.  His  justice  and  displeasure  against  evil  doeni.  {Psalm 


12Q  ANNOTATIONi  QV  [iPlfAF.Y* 

xiv.  3. 3»  Ram.  u  18)  lo  all  which  respecU,  w$  ought  to 
take  heed  of  all  haatyi  rasb^  aud  onadmed  framta  of  heart  hi 
God's  presence.  Man's  ^being  on  eiurth/  signiieth  his  baa^ 
ness  and  Tile  condition,  his  great  distance  from  God,  and,  fay 
reason  of  corruption,  his  great  diasimfliiiide  unto  him*  lie 
is  of  the  earth,  earthly.  (1  Car.  xr.  47.  Piolm  x.  18)  This 
consideration  of  our  natural  and  sinful  Tileness,  should 
gieatlj  humble  us  in  our  approaches  unto  God»  (Jab  in 
11>,  25,  and  i?.  6, 6,  and  xl.  4.  Gen.  ZTiii.  17.  Isai.  vi.  6) 

nerefare  let  thy  wards  be  fern.]  First,  Use  not  rash  and  Tain 
babbling,  and  empty,  heaitiess  repetitions^  as  the  heathen; 
{Matth.  vi*  7)  but  weigh  and  choose  out  words  to  apeak  ante 
him.  (Jeb  ix.  14.  EccUi.  xii.  10)  He  speaketh  not  against 
all  length  in  prayer ;  for  Christ  prayed  whole  nights :  nor 
against  all  repetition,  when  it  proceedeth  from  zeal,  lore, 
and  holy  fervency ;  as  that  of  Daniel ;  (chap.  ix.  16,  18^  19) 
but  of  that  which  is  a  clamorous  and  vain  ingeminating  of 
the  same  thing,  without  faith  or  wisdom.  (1  King$  xviit.  S6) 
Secondly,  Let  thy  words  be  few,  i.  e.  let  not  thy  tows  fan 
o^re  than  thou  mayest  comfortably  perform. 

Ver.  3.  Far  a  dream  cameth  through  the  multitude  of  &imj- 
neif,  and  afaotz  voice  is  known  by  multitude  of  wordsS\  i.  e» 
^  As  multitude  of  business  produceth  dreams,  so  multitude  of 
words  discovereth  folly.*  When  two  sentences  are  connected 
together  by  a  copula,  there  is  frequently  imported  a  simile 
tude  between  them.  {Proo.  xvii.  3,  and  xxv.  23,  26,  26,  27, 
and  xxvi.  3,  7,  9,  11,  14,  17,  20,  21.  Isai.  lui.  7)  Another 
argument  moving  unto  the  former  duty,  because.  As  certainly 
as  much  business  produceth  dreams,  so  much  speech  dis- 
covereth folly  within.  {Proo.  x.  19.  Eccles.  x.  11-^14* 
James  iii.  2) 

Ver.  4b  When  thou  vowesi  a  vow  unto  God,  defer  not  ia  peg 
it.']  He  giveth  direction  in  the  other  particular,  wherein  men 
use  to  address  themselves  unto  God,  viz.  vows :  and  as  bs 
'  did,  in  the  former,  forbid  rash  hastiness,  so  he  doth,  in  thi% 
warn  to  take  heed  of  grudging  delays.  A  vow  is  a  aoleam 
promise,  or  promissory  oath  made  unto  God,  wherein  a  man 
doth  voluntarily  bind  himself  unto  something,  which  was  in 
his  own  power  to  bind  himself  unto.  He  doth  not  direct  us 
here  to  make  such  a  vow ;  but  having  made  it,  to  tidie  heed 
of  breaking  faith  and  promise  with  God,  who  never  ftils  in 


€HAt.  v.]      TH£    BOOK   OP    ECCLStIAIIT£8.  121 

«By  promise  of  his  onto  us,  ( JotA.  xxi.  46)  nor  delayeth  to' 
ptrform  it  in  its  time.  (Exod.  xii.  41,  61.  Heb.  ii.  3.  2  Ps#. 
ill*  9)  This  then  is  the  first  rule  concerning  yows,  that  law- 
iiil  TOWS  mast  be  speedily  and  cheerAilly  performed.  {P$alm 
Izri.  13,  14,  and  hcxiri.  11.  NtimA.  xxx.  2.  Deui.x\\\.i\. 
boL  xix.  21.  M^Uth,  ▼.  3:))  Ood  would  not  have  an  alters^ 
tkm  in  a  tow,  though  it  were  for  the  better.  (Leo.  xxvii.  10)- 
Thus  Hannah  made  haste  to  perform  her  vow,  in  dedicating 
her  child  unto  Ood,  as  soon  as  he  was  weaned.  (1  5mpi. 
i.  1 1,  24, 28)  Ood  calls  on  Jacob,  and  mtnds  him  of  bis  vow 
BMide  before,  and  expected  that  he  should  go  to  Bethel,  and 
pay  it  as  he  had  promised.  (Gen,  xxxv.  1.  compared  with 
Gas.  xxviii.  20,  22) 

Far  he  luUh  no  pkasure  infoob.]  ^  He  is  greatly  displeased 
with  those  who  go  abont,  one  while,  to  flatter  him  in  making 
a  vow,  and  afterwards  to  mock  him  in  refusing  or  delaying  to 
perform  it.^  {Proi\  xx.  25)  This  is  one  reason,  drawn  from 
the  foUy  in  offending  Ood  ;  whereunto  there  is  another  ad- 


Ver.  6.  Better  it  u  that  thou  ihouldesi  not  vow,  than  that 
thou  ihottldeit  vow  and  not  pay,]  It  was  arbitrary,  and  in  our 
own  power  to  make  the  vow ;  for  vows  were  to  be  of  things 
in  a  man's  power.  (Numb.  xxx.  3— 1/>.  Deut.  xxiii.  32.  Acti 
w,  4)  But  it  is  not  in  our  power,  whether,  being  made,  wo 
will  pay  it  or  no ;  for  we  bring  a  bond  upon  our  souls,  and  the 
vows  of  Gk>d  will  be  upon  us.  (Psalm  Ivi.  12) 

Ver.  6.  Suffer  not  thy  mouth  to  cause  thyjlesh  to  iin.]  These 
words  contain  the  second  rule  concerning  vows,  which  is  to 
teach  OS  to  avoid  all  rash  vows  which  are  unadvisedly  made, 
aad  that  is  done  two  ways : 

1.  When  we  vow  things  sinful,  when  our  mouth  causeth 
es  to  sin. 

2.  When  in  lawful  things  we  vow,  and  presently  repent, 
aodiing  after  shifts  and  evasions  to  elude  the  obligation,  and 
to  excuse  ourselves.  *  Suffer  not  thy  mouth,  by  making  a 
hmsty  vow,  to  cause  thyjlesh,'}    That  is,  thy  tongue^  or  thy- 

^,  to  sin.  Flesh  is  taken,  by  a  synecdoche,  for  the* jvhole 
\.  {Gen,  vi.  12.  Isai.  xl.  5.  Rom,  iii.  20)  It  may  seem 
here  to  be  used  for  the  *  whole  man,'  to  intimate,  that  rash 
vows  are  usually  grounded  upon  fleshly,  rather  than  spiritual 
A  man  did  not  go  about  them  with  |his  soul  and 


122 


ANNOTATIONS    ON 


[chap.  V. 


I 


Bptrit,  upon  eolemn  and  aerioas  grouads,  but  to  gtaUfy  him- 
self in  some  carnal  intereet  or  other,  or  to  cany  ou  Bome  sin- 
ful end.  {Acts  xxiii.  12.  13.  Mai.  i.  14.  2  Sam.  %v.  8,  9. 
Prow,  vii.  14)     A  like  ex)ireBsioD,  Eccles.  xi.  10. 

Neitfier  saif  thou  before  the  n«ge/.]  By  ihc  *  an^el'  some  do 
understand  the '  priest,  or  messenger  of  the  Lord'  towards  ibe 
people;  so  tliey  are  called.  Job  xxxiii.  23.  Mai.  n.  7.  Rec. 
i.  20.  For  in  the  case  of  an  oath,  wherein  there  was  error  or 
ignorance,  the  person  was  to  bring  a  sacrifice,  and  the  priest 
was  to  make  an  atonement  for  him,  (Ltv.  t.  4,  5,  6)  And 
then  the  meaning  is,  '  Do  not  when  tbou  hast  vowed,  repent 
and  grudge,  and  go  to  the  priest,  acknowledging  an  etror 
or  ignorance,  that  so  thou  mayest  save  chargea,  and  licll 
thyself  whole,  by  oSering  a  sacrifice  to  excuse  a  vow.'— Others 
understand  the  'angels  of  heaven,'  who  are  sent  forth  for  the 
good  of  the  elect,  and  who  observe  our  behaviour  in  GodV 
worship ;  as  that  in  the  apostle  useth  to  be  underBtood, 
1  Cor.  xi.  10.  (Malth.  xviii.  10.  Luke  xii.  8.  I  Tim.  v.  21l 
the  Greek  reads  it,  wpo  orpoimiirou  tou  SsoO,  '  Before  God;'  it 
may  haply  be  meant  of  tiie  temple  or  house  of  God,  where 
they  did  pay  their  vows,  ( Psaim  Ixvi.  13)  wherein  there  were 
chertibims  drawn,  in  token  of  the  presence  of  the  angeit, 
and  their  protection  to  the  cburoh.  (1  Kmgx  vi.  29,  32} 
Others  understand  it  of  Christ,  who  is  the  searcher  of 
hearts,  and  will  not  be  mucked,  cannot  be  deceived  ;  who  is 
the  Angel  of  the  covenant,  and  who  is  in  the  midst  of  bii 
people,  his  candlesticks,  when  they  come  to  worship,  (Esoii- 
xxiii.  20,  21)  called  the  presence  of  God.  (E.rod.  xxxiii. 
14.  Mai,  iii.  1.  hai.  Ixiii.  9.  Josh.  xii.  41)  It  seemeth  U>  nia 
to  have  some  allusion  to  the  history  of  Balaam,  who  whffi 
the  aogel  stood  in  the  way  against  him,  made  such  an  excnse 
as  this, — It  was  an  error,  I  knew  not  that  thou  stood  sgaintl 
me;  if  it  displease  thee,  I  will  ^o  back.  (Numb.  xxii.  34) 

Thai  it  was  an  error.]  That  is, '  either  do  not  vow  so  raahiy 
and  unadvisedly,  as  to  be  at  last  brought  to  a  necessity  irf 
confessing  a  sinful  error;  but  advise  beforehand  that  tboi 
mayest  not  err.'  Such  a  rash  vow  was  that  of  Jeplitlukt 
{Jun^M  xi.  30,  31,  35)  and  that  other  of  Saul.  (1  Sam.  XK- 
24.  29, 38,  40)  Or  else.  '  Do  not  excuse  thyself  for  breaking 
thy  vow,  by  saying,  thou  didst  it  impriidently.  and  wcrt  mifr 
taken  in  it;  it  was  an  ignoraiuo  which  thou  art  willing,  by 


CHAP«T*]  THE    BOOK    OF    BeOI/E6 TASTES.  1S3 


some  sacnnce,  or  other  way  of  devotion  to  expiate ;'  as  sacri^ 
fiees  were  to  be  offered  for  the  ignorances  of  the  people. 
(Leo.  ii.  27.  Numb.  xv.  24,  26.  Heb.  ix.  7)  '  Do  not  cover  a 
wilfol  prevarication  with  a  specious  pretence,  nor  after  vows 
make  inquiry.^  {Prav.  xx.  25) 

Wherefore  should  God  be  angry  at  thy  voice.']  The  word 
signifies  foaming  anger :  Why  should  he  through  anger/oom 
agaiost  thee  ?  An  interrogation  of  dehorting.  As,  Why  ^ill 
ye  die,  i.  e.  Be  careful  that  ye  may  not  die.  This  is  one 
reason^  Ood  will  be  angry.  Another,  Thou  shalt  feel  his 
anger^.he  will  destroy  the  work  of  thy  hand;  he  will  not  bless 
thoBe  eHdeavours,  for  the  accomjdishing  whereof  thou  didst 
make  that  vow ;  thou  destroyest  the  vow,  he  will  destroy  thy 
work.  {Deut.  xxviii.  16,  &c)    The  third  follows. 

Yer.  7.  For  in  the  mtUtitude  of  dreams,  and  many  words, 
there  are  many  vanities :  but  fear  thou  God.]  Or,  In  multitude 
of  dreams,  there  are  also  vanities :  and  so  in  many  words. 
Or,  As  in  multitude  of  dreams,  so  also  of  words  ibere  are 
divers  vanities.  Some  take  l*ia  not  for  a  noun,  but  for  the 
infinitive  mood  of  the  verb ;  and  render  it  thus, '  Quia  sicat 
io  mnltiplicare,'*  or, '  quando  multiplicantur  somnia,  etiam  va- 
nitates  multiplicantur ;  sic  se  habent  verba  multa :  As  when 
dreams  are  multiplied,  vanities  also  are  multiplied,  so  is  it  in 
many  words.' — In  all,  the  sense  is  the  same.  Mercer,  a  most 
learned  interpreter,  makes  the  connexion  and  sense  to  be 
thus, '  I  have  given  thee  these  cautions  to  be  tender  of  thy 
behaviour  in  the  presence  of  Ood,  that  thou  mayest  not,  by 
dreams,  fancies,  vanities,  or  multitude  of  difficult  businesses, 
be  brought  to  utter  any  thing  rashly  before  Ood;  but  amidst 
all  dangers  or  dreams,  or  vanities,  or  difficulties,  to  fear  God, 
and  not  to  suffer  thyself  to  be  withdrawn  from  him  by  any 
temptations.''  But  the  words  seem  to  prescribe  the  same  re- 
medy against  rash  vows,  as  before  against  other  hasty  ad- 
draases  unto  God.  (ver.  3)  There  is  a  iroXurvytrroy  in  the 
conjunction  copulative,  as  elsewhere.  {Gen.  xliii.  8,  and 
XX9.  34)  The  plural  'et  vanitates,"*  is  as  much,  as  'plurima  va- 
nitas,*  great  vanity,  or  many  vanities ;  as  Prov.  i.  20.  Wis- 
dom%  i.  e.  principal  or  excellent  wisdom :  {Isai.  Ixiv.  6) 
Oar  righteousness,  i.  e.  most  righteous  action  :  (Gen.  xix.  1 1 ) 
Blindnesses,  i.  e.  thick  and  through  blindness  :  {Ps€Jm  xlv. 
16)  With  gladnesses,  i.  e.  with  great  gladness :  (2  Pet.  iii.  11) 


124  ANXOTATIONB   ON  [CHAP.  V. 

What  manner  of  persons  ought  we  to  be  in  holy  conver- 
sations and  godlinesses,  i.  e.  In  all  manner  of  holy  conver* 
sation  and  godliness :  (Cant.  v.  16)  His  palate  is  sweet- 
nesses, and  he  is  altogether,  or  every  whit  of  him  is,  deures, 
i.  e.  Most  sweety  and  most  desirable :  {Dan.  ix.  23)  A  man 
of  desires,  i.  e.  Greatly  desired  or  beloved :  (Isai.  liii.  3)  A 
man  of  sorrows,  i.  e.  Full  of  sorrows. 

But  fear  thou  God.']  This  is  the  remedy  of  all  vanities  in 
worship,  to  serve  God  rather  with  inward  reverence  and  fear, 
than  with  rash,  hasty,  many,  formal,  empty  expressions. 
The  fear  of  God  is  the  foundation  of  all  holy  duties,  (chap, 
xii.  13.  Isai.  xxix*  13.  Deut,  xxviii.  58.  Mtd.  i.  6.  Heb.  xii. 
S8,29) 

Ver.  8.  If  thou  seest  the  oppression  of  the  poor,  and  violent, 
4rc.]  The  connexion  of  these  words  with  the  former,  stands 
thus :  'The  fear  of  God  doth  many  times  expose  men  unto  in- 
jury and  violence,  and  that  every  where,  all  a  province  and 
country  over ;  and  that  not  only  from  ordinary  persons,  bat 
from  great  men,  and  that  without  remedy  ;  because,  if  haply 
they  have  recourse  unto  judgement  and  justice  for  ease, 
even  they  find  wresting,  perverting,  distorting  of  justice:  so 
that  a  man^s  tran(|uillity  in  this  life  may  seem  to  be  but 
little  mended  by  piety  and  fear  of  God,  whereby  he  is  in  dan. 
ger  of  being  reduced  to  poverty  and  distress."*  This  is  a  stum- 
bling-block, which  may  cause  men  to  be  offended  at  the  ways 
of  God,  {Matth.  xi.  6,  6,  and  xiii.  21.  Gal.  v.  11)  and  good 
men  have  stumbled  at  it.  {Psalm  Ixxiii.  12, 13)  Against  this 
temptation,  he  here  subjoins  a  seasonable  antidote: — they 
should  not  be  much  amazed  at  it,  but  rather  comfort  them- 
selves, that  there  lieth  an  appeal  to  a  higher  court,  wheie 
they  shall  certainly  be  righted,  and  their  innocence  vindi- 
cated. *  If  thou  seest  the  oppression  of  the  poor ;  and  that 
such  oppression  as  that  thou  hast  no  remedy  against  it,  but 
it  is  powerful  enough  to  wry  and  pervert  judgement :  and  yet 
further,  no  escape  from  it,  but  it  meets  with  thee  all  the  na- 
tion or  province  over; — if  you  see  a  poor  man  that  fears  God, 
not  only  suffer  under  the  meanness  of  his  condition,  but  un* 
der  fraud,  calumny,  rapine,  violence,  wherever  he  goes;*  (as 
Ezek.  xviii.  12,  18.  Job  xx.  19.  Mic.  iii.  2.  Job  xxiv.  2 — 12» 
i|nd  xix.  7,  8.  Psalm  Ixxiv.  20.  Jer.  vi.  6,  7,  and  xx.  8.  Eziek. 
viii.  17) 


CHAP,  v.]       THE    BOOK    OF    ECCLE81 A8TE8.  125 

Marvd  not  at  the  fnaUerS\  Be  not '  amazed*  or  ^  astonished' 
at  it:  so  mach  the  word  imports,  (I$ai.  xiii.  8.  Job.  xxyi.  11) 
Think  it  not  a  strange  thing.  (1  Pet.  iv.  12)  Do  not  think 
hardly  of  God»  nor  distrust  his  providence,  or  grow  weary  of 
his  service.  What  wonder  at  all  is  it  to  see  power  crush  po- 
verty, or  wickedness  suppress  piety  ?  {Psalm  xxxvii.  8,  9) 

At  the  matter.']  Or,  at  the  will^  or  purpose,  to  wit,  of  God, 
in  suffering,  and  ordering  this  thing :  for  these  things  happen 
not  without  his  appointment  and  providence.  (Hab.  i.  12. 
/fot.  X.  5.  Psalm  xvii.  13) 

For  he  that  i$  higher  than  the  highest ^  regardeth  ;  and  there  be 
k^her  than  they.]  Higher,  yiz.  '  God,  who  is  higher  f  the  re- 
htiye  without  the  antecedent,  which  is  very  usual :  or, '  the 
high  from  above ;  the  high  regardeth  it.*  It  seemeth  to  be  a 
vehement  and  emphatical  anadiplosis :  the  same  word  is  used 
for  *  from  above/  Gen.  xxvii.  39,  and  xlix.  25.  This  kind  of 
degant  and  emphatical  repetition  is  frequent  in  the  scripture 
{Pudm  xxii.  1.  Jer.  vii.  4,  and  xxii.  29.  Ezek.  xxi.  27.  2  Sam. 
xviii.  33.  1  Kings  xviii.  39.  Judges  v.  30.  Psalm  xcviii.  4,  5, 
6,  and  cxxiv.  1.  2.  Hos.  ii.  2.  Dan.  x.  19)  And  according  to 
thia  sense,  God  is  said  in  a  way  of  judgement,  to  look  down 
from  heaven  upon  the  violence  of  great  men,  and  to  speak 
from  thence  in  his  wrath  unto  them.  (Psalm  ii.  4,  6,  and  xi. 
4,  6,  6.  Exod.ii.  23,24.  1  Sam.  ix.  16.  Psalm  xciii.  4.)  Or, 
'he  that  is  higher  than  the  high,' God,  who  is  the  high 
above  all  the  earth,  the  high  and  mighty  one,  above  the  po- 
tentates of  the  world,  who  are  called  high  ones.  (/mi.  xxiv. 
21,  and  ii.  11,  12.  2  Sam.  xxiii.  1)  He  that  is  king  of  kings, 
and  lord  of  lords,  higher  than  the  kings  of  the  earth.  {Psalm 
lxxxix.27) 

Regardeth.]  ^Observeth  the  violence  of  proud  men  to 
avenge  it'  Or  '  keepeth  the  poor,  who  are  oppressed  by 
Aem.'  {Isai.  iii.  14.  Prov.  xxii.  22, 23.  Psalm  x.  12—18,  and 
xi.  6,  and  Ixviii.  5,  and  Ixxii.  14) 

And  there  be  higher  than  they.]  Namely,  The  holy  angels, 
who  are  sent  forth  for  the  good  of  the  church,  {Heb.  i.  14) 
who  pitch  their  tents  about  believers,  and  are  guardians  over 
them,  {Psalm  xxxiv.  7,  and  xci.  11)  who  behold  the  face  of 
Ck>d  as  ministers  ready  to  execute  his  commands  in  behalf 
of  them,  {Matth.  xviii.  10)  whose  service  God  is  pleased  to 


126  ANNOTATIONS   ON  [CHAP.  V. 

use  in  the  punishment  of  tyrants,  and  subreroion  of  atotet. 
{Tsai.  xxxvii.  36.  Acts  xiL  23) 

Ver.  9.  Moreover,  the  profit  of  the  earth  is  for  all.]  Here 
he  returneth  to  consider  the  vanity  of  all  kind  of  richea; 
amongst  which,  though  some  are  to  be  preferred  before 
others,  as  namely  com  and  cattle,  which  are  the  profits  of 
the  earth;  yet  both  the  one  and  the  other  are  unable  to  make 
the  possessors  of  them  happy.  Yet  withal,  the  words  may 
seem  to  have  some  relation  to  what  went  before,  namely, 
That  Ood  in  his  providence  hath  so  ordered  things,  in  the 
civil  body,  that  the  head  cannot  say  to  the  foot,  I  have  no 
need  of  thee :  the  king  himself  wanteth  the  help,  and  caonot 
subsist  without  the  labour,  of  poor  men ;  and  that  may  be  a 
check  unto  oppression  and  violence. 

The  profit  of  the  earth  is  for  all.]  Or, '  above  all  other  pro* 
fit'  He  commendeth  husbandry,  consisting  in  tillage  and 
grazing,  above  all  other  ways  of  gain,  as  extending  to  the 
necessary  supply  of  all  men  whatsoever ;  for  bread  is  the 
staff  of  life.  (Isai.  iii.  1.  Gen.  xli.  55.  Prov.'xxiv.  27..  and 
xxvii.  23,  24,  and  xxx\,  16)  Adam  even  in  innocence  was  to 
have  dressed  the  earth.  (Gen,  ii.  15)  There  is  an  excellence 
or  profit  of  the  earth,  in,  or  above  all.  The  substantive  is 
put  for  an  adjective  of  the  superlative  degree,  (as  Gen.  xii.  2. 
Psalm  xxi.  7,  and  Ixxxviii.  9.  Cant,  v^  16) 

The  king  himself  is  served  by  thejield.]    Or,  *  the  king  him- 
self is  for  the  field :'  or  '  the  king  is  served  for  the  field^s  sake^ 
that  u^der  him  men  may  quietly  labour  and  eat  the  fruits  of 
the  earth :'  or '  the  king  himself  dre^seth  his  field,  is  as  it  weft 
a  servant  to  his  field  to  order  and  husband  it.^    It  lies  on  him 
to  take  care  of  husbandry,  that  he  and  his  people  may  be 
nourished.    The  most  simple  meaning  is  to  shew,  that  firom 
the  meanest  to  the  greatest,  the  fruits  of  the  earth  are  ne> 
cessary  for  every  man's  support.     Therefore  Joseph  reser- 
ved the  fifth  of  the  fruits  of  the  earth  for  Pharaoh  :  (Ges* 
xlvii.  24)  and  it  is  recorded  for  the  commendation  of  kijig 
Uzziah,  that  he  was  a  lover  of  husbandry.  (2  Chron.  xxvi.  10)- 
Ver.  10.  He  that  loveth  silvery  shall  not  be  satisfied  with  siher: 
nor  he  that  loveth  abundance,  with  ificrease,]    Tliis  may  be  uo- 
derstood  either  absolutely  by  itself,  to  set  forth  the  ansaftb" 
able  greediness  of  covetous  wretches,  whose  desires  are  like 
the  grave,  and  never  say.  It  is  enough.  {Habak.  ii.  5,  6,  8,  9. 


CHAP.  ¥•]        THE    BOOK   OP    ECCLE8IA8TKS.  127 

Xfoi.  T.  8)  Or  comparatively,  with  relation  to  what  was  said 
before,  there  is  a  profit  and  real  benefit  which  die  earth 
bringeth  onto  thoae  that  labour  about  it;  but  money,  though 
a  man  iticrease  it  never  so  much,  and  though  it  appear  ever 
ao  lovely  unto  him,  yet  it  cannot  of  itself  satisfy  any  desire 
of  nature.  If  a  man  be  hungry,  it  cannot  feed  him;  if  naked, 
it  cannot  clothe  him ;  if  cold,  it  cannot  warm  him ;  if  sick, 
it  cannot  recover  him.  As  it  is  an  instrument  of  traffic, 
which  answereth  unto  all  things,  {Eccles,  x.  19)  so  it  may 
be  a  defence  to  a  man,  (chap.  vii.  12)  and  may  provide  other 
things  for  him.  But  if  God  should  withhold  the  fruits  of 
the  earth,  and  forbid  that  to  bring  them  forth,  abundance  of 
wealth  would  be  as  useless  as  so  many  stones :  a  man  hath 
DO  good  of  money,  nor  of  other  trades,  further  than  they 
purchase  or  manage  for  ua  the  fruits  of  the  earth. 

The  latter  clause  some  thus  render  it,  *  He  that  loveth 
it,  shall  not  have  any  increase  by  or  in  the  abundance  there- 
of.* Increase  here,  is  a  word  which  signifietb  increase  of  the 
earth,  such  fruits  as  may  be  eaten :  and  money  is  not  ^  fructus 
edulis,'  though  it  come  out  of  the  earth.  But  the  prefix  3 
set  before  the  word  '  abundance,*  being  sometimes  a  note  of 
the  accusative  case,  and  expressing  the  object  of  an  action, 
we  may  well  record  it  as  it  is  in  our  version;  "  He  that  loveth 
ajbundance;"  as  Gen,  xxxiv.  1.  and  xxxvii.  2.  Prov.  ix.  5. 
Multitude,  or  abundance,  here,  is  taken  in  the  same  kind, 
for  gathered  wealth,  as  Psalm  xxyvii.  16*. 

Ver.  11.  When  goods  iftcrease,  they  are  increased  thai  eat 
tbem,'\  He  shewed  the  vanity  of  the  love  of  money ;  here 
be  shows  the  vanity  of  husbandry  and  great  possessions ;  or 
else  goeth  on  upon  occasion  of  the  last  words.  He  that  loveth 
abundance,  shall  not  be  satisfied  with  increase :  because  as 
hia  wealth  increaseth,  his  charge,  and  family,  and  friends,  and 
retinae  will  increase  likewise.  The  possessor  can  have  no 
more  real  good  nor  satisfaction  from  his  great  estate,  than 
his  servants  have:  many  hands  must  be  set  on  work,  and  con- 
sequently many  bellies  filled,  many  backs  clothed  ;  and  they 
all  have  their  real  share  as  fully  as  he  himself,  in  the  things 
which  he  possesseth.  No  man  had  greater  experience  of 
this  than  Solomon,  of  whose  numerous  family  and  large  ex- 
penses we  read,  1  Kiftgs  iv.  22,  26.  So  we  read  of  the 
great  family  of  Abraham.  {Gen.  xiv.  14) 


128  ANNOTATIONS   OK  [CBAF.  T, 

And  what  good,  or  what  profit  U  there  to  the  owner*  there(^.] 
Chap.  i.  8,  and  ii.  14,  and  iii.  9. 

Sainng  the  beholding  of  them  with  their  eyes  ?]  '  He  hath  no 
adTantage  above  others,  save  that  he  sees  them  eat  that^  the 
property  whereof  is  his ;'  and  this  is  some  good ;  for  it  is  a 
more  blessed  thing  to  give,  than  to  receive.  {Acts  xz.  36)  Or^ 

*  he  can  only  please  himself  with  looking  on  his  land  or  mo* 
nies  as  his  own,  whereas  the  real  benefit  which  they  yield, 
doth  accrue  unto  others  as  well  as  to  himself.  And  if  his 
eye  have  any  advantage  above  his  servants  in  this  respect, 
theirs  have  an  advantage  above  his  in  another;  for  they  are 
refreshed  with  sweet  sleep,  which  his  are  usually  deprived  of/ 

Ver.  12.  The  sleep  of  a  labouring  man.}  Or '  of  a  servant,' 
or  '  of  him  that  tilleth  the  ground,^  or  '  is  conversant  aliout 
any  painful  trade  and  work.'  {Gen.  iv.  2.  2  Sam.  ix.  10. 
Prov.  xii.  11.  Isai.  xix.  9) 

Is  fwe^.']  Whether  he  eat  little  or  much  :  if  he  eat  little, 
his  labour  causeth  sweet  sleep  :  if  much,  his  healthiness  and 
strength  causing  good  concoction,  doth  not  suffer  his  sleep 
to  be  disquieted  with  crude  and  offensive  vapours.  Besides, 
labour  taking  up  the  mind,  doth  free  it  from  those  careful 
thoughts  and  covetings,  which  are  usually  the  hinderers  of 
sweet  sleep. 

But  the  abundance  of  the  rich  will  not  suffer  him  to  sleep.] 
This  may  be  understood  either  of  abundance  of  wealth,  with 
the  many  cares,  businesses,  fears,  troubles,  which  are  con- 
sequent thereon;  (Gen.  xli.  29.  Prov.  iii.  10.  Luke  xii.  16, 17) 
or  of  fulness  of  diet,  gluttony  and  excess  of  delicious  iare^ 
which  causeth  distempers,  and  so  hindereth  sleep.  This 
seemeth  rather  to  be  intended,  (because  he  mentioned  eating 
before)  and  so  to  be  directed  against  rich  gluttons,  who  spend 
their  time  in  riot,  feasting  and  excess,  and  so  overcharge  na- 
ture with  intemperance,  beyond  its  strength,  (LuAexvi.  19. 
and  xxi.  34)  which  causeth  indigestion  and  malignant  va- 
pours, whereby  sleep  is  removed  or  disquieted.  {Eccles,  viiL 
16.  Prov.  iv.  16,  17)  And  this  a  great  vexation;  for  sweel 
sleep  is  a  blessing  of  God  to  man.  (Psalm  cxxvii.  2.  Prop. 
iii.  24) 

Ver.  13.  There  is  a  sore  evil  which  1  have  seen  under  the  sun.} 

*  An  evil  that  causeth  sickness,  a  very  grievous  and  bitter 
evil.'    Or,  <  an  evil  falling  on  men.*  (chap.  vi.  2) 


CHAP,  v.]       THE    BOOK    OF    £CCL£8IAST£S.  129 

Riches  kepi  for  the  owners  thereof  to  their  hurt,]  Prov,  i. 
19.  Either  being  unto  them  occasions  of  sin,  and  fuel  of 
lust,  causing  pride,  vanity,  oppression,  violence,  gaming, 
gluttony, idleness,  excess;  {Hab.  ii.9,  10.  Luke  xii.  15—21. 
1  Tim.  vi.  9,  10.  Luke  xvi.  19.  Deut.\\.  11,  12,  and  viii. 
10,  II,  12.  Prov,  XXX.  9.  James  ii.  6,  7,  and  v.  3 — 6)  or  else 
exposing  them  unto  envy  and  danger,  to  rapine  and  violence. 
{Prov,  xiii.  8.  2  Kings  xxv.  6, 7,  9,  12) 

Ver.  14.  But  those  riches  perish  by  evil  travail.]  Or,  '  with 
much  aiSiction  ;'  either  by  their  own  improvidence,  impru- 
dence, luxury,  &c.  or  by  the  fraud,  circumvention,  and  vio- 
lence of  others,  or  by  casualties  and  miscaiTiages  in  trading : 
or  by  some  secret  blast  and  curse  from  God  ;  {Prov,  xxiii.  5) 
and  that  after  much  travail  and  toil  to  get  them,  after  much 
solicitude  and  anxious  care  to  keep  them,  after  much  provi- 
dence and  tenderness  towards  liis  childrcin  to  lay  up  for 
them. 

He  begetteih  a  so//,  ami  the  re  is  nothing  in  his  hand.]  Or,  '  in 
his  power  and  possession.'  {Dan,\\.  38.  John  iii.  35.  1  Kings 
XX,  6.  1  Chron,  xxix.  12)  His  hand,  i.  e.  either  the  father's, 
to  leave  unto  the  son;  or  tqe  son's,  to  inherit  it  after  his 
father. 

Ver.  15.  As  he  came  forth  of  his  mother's  womb,  naked 
shall  he  return  to  go  as  lie  came.]  Though  he  could  secure 
all  his  wealth  from  perishing,  yet  he  himself  must  leave  them, 
and  go  out  of  the  world  as  naked  as  he  came  into  it.  And 
that  which  hath  no  power  to  free  us  from  death,  to  comfort 
U8  in  death,  to  go  with  us  into  another  world  after  death,  is 
no  foundation  of  happiness  or  solid  tranquillity.  (Job  i.  21. 
PtalmxWx.  17.  1  Tim.  vi.  7.  Lukexn,  20,  21) 

To  go.]  i.  e.  *  to  die.'  (chap.  vi.  4.  Job  xvi.  22.  Psalm 
xxxix,  13.  Phil.  i.  23)  '  Return,'  viz.  to  the  womb  of  the 
common  mother,  the  earth.  (Job  i.  21.  Eccles,  xii.  7)- 

And  shall  take  nothing  of  his  labour.]  That  is,  *  of  his 
estate  gotten  by  hard  labour,'  (chap.  ii.  19.  Prov,  v.  10. 
Deui,  xxviii.  33)  which  he  may  carry  away,  or  cause  to  go 
along  with  him,  in  his  hand.  He  cannot  carry  so  much  as 
one  handful  of  all  that  he  hath,  with  him. 

Ver.  16.  And  this  also  is  a  sore  evil,]  As  before,  ver.  13. 
That  though  his  riches  haply  are  not  kept  for  his  hurt ;  nor 
do  not  perish  in  his  time  ;  yet  they  will  not  at  all  keep  him 

VOL.    IV.  K 


130  AWNOTATIONS    ON  [CHAP.  V. 

from  deathy  nor  profit  him  in  it.     Riches  will  not  profit  in 
the  day  of  wrath. 

That  in  allpoi?iis  as  he  came,  so  shall  he  go,]  His  death  and 
his  birth  are  over  against  one  another  in  an  exact  propor- 
tion. 

And  what  profit  hath  he,  that  hath  laboured  Jtirthe  windl] 
For  that  which  will  not  stay,  which  cannot  be  held  fSut, 
which  is  emptiness  and  very  vanity.  So  words  of  wind,  are 
empty  and  vain  words.  {Job  xvi.  3)  A  man  walking  in  wind, 
that  is,  a  lying  prophet  (ilfic.  ii.  11)  So  to  reap  a  whirl- 
wind, (/fos.  viii.  7)  to  fill  the  belly  with  the  east  wind,  {Job 
XV.  2)  to  inherit  wind,  {Prov.  xi.  29)  to  bring  forth  wind, 
{hai.  xxvi.  18)  to  feed  upon  wind,  {Has,  xii.  1)  to  speak  into 
the  air,  (1  Cor,  xiv.  9)  to  beat  the  air,  (\  Cor.  ix.  16)  are  ex- 
pressions of  very  vain  and  fruitless  enterprises.  Here  money 
is  compared  to  wind :  the  one  hath  wings  to  fly  away  with, 
Prov,  xxiii,  5)  so  hath  the  other:  (Pw/iu  civ.  3)  the  one 
cannot  be  held,  {Prov.  xxx.  4)  neither  can  the  other.  (1  Cor. 
vii.  31) 

Ver.  17.  All  his  days  also  he  eateth  in  darkness j  and  hoik 
much  sorrow  and  wrath  with  his  sickness.']  Or,  according  to 
the  words  in  their  order,  thus,  ^  Also  all  his  days  he  eateth  in 
darkness,  and  much  sorrow,  and  his  sickness,  and  wrath.''  A 
further  vanity  of  riches  in  the  hands  of  a  covetous  world- 
ling; he  denies  himself  a  full,  free,  and  comfortable  enjoy- 
ment of  outward  things,  he  cannot  unbend  himself  from  his 
carking  cares  even  when  he  goes  to  eat ;  but  as  he  gets,  to 
he  useth  and  enjoyeth  his  wealth  in  darkness,  i.  e.  (for  tbe 
words  following  are  exegetical)  in  sorrow,  and  wrath,  even 
unto  very  sickness. 

All  his  days  he  eateth  in  darkness.]  It  may  be  understood 
either  literally,  that  ^  he  doth  so  lengthen  out  his  labour,  ami 
grudge  to  spare  himself  any  times  even  of  necessary  refresb* 
ment,  as  that  he  deferreth  eating  till  it  be  dark,  and  till  he 
can  work  no  longer.^  Or  rather  metaphorically,  '  he  eatetb, 
without  any  pleasure,  and  with  much  trouble  and  anxiety  of 
mind ;'  so  much  *  darkness'  commonly  importeth.  {IsaL 
xlix.  9,  10,  and  I.  10.  Mic.  vii.  8) 

jind  hath  much  sorrow.]  Or, '  indignation.'*  The  word  in 
come  copies  (as  the  learned  observe)  is  read  with  the  poiats 
of  a  noun ;  in  others,  of  a  verb,  and  so  they  render  it,  ^wid' 


CHAP,  v.]      THE    BOOK    OF    ECCLE8I ASTES.  131 

turn  irascitur,  or  indignatur,  he  is  very  angry,  or  he  sorroweth 
much,  and  hath  sickness,  and  wrath."  The  meaning  (as  I 
conceive)  is,  *  he  eateth  in  darkness,  basely,  and  wretchedly, 
as  a  slave  to  his  riches  ;  he  storms,  grieves,  frets,  is  even  sick 
with  anger  and  vexation,  at  the  expenses  he  is  put  unto  in 
keeping  but  a  mean  and  a  sordid  table/  The  Greek  by  a 
▼ery  easy  mistake  in  the  letters  which  are  much  alike,  read 
it  thus,  *  All  his  days  he  is  in  darkness,  xo)  h  mivitt,  and  in 
mourning,  and  in  sorrow,  and  in  sickness,  and  in  wrath.' 
'  His  sickness/  for, '  he  hath  sickness."  The  affix  is  used  for 
the  separate  and  absolute  pronoun,  (as  Psalm  cxv.  7.  Euk. 
xxix.  3.)  Our  reading, '  He  hath  sorrow  and  wrath  with  his 
•ickness/  (where  the  conjunction  copulative  is  rendered  by 
the  preposition  with  as  sometimes  elsewhere,  (1  Sam,  xiv. 
18)  seemeth  to  intimate  such  a  sense  as  this,  ^  All  his  days,  or 
while  he  lives,  he  eats  in  sorrow ;  and  when  he  falls  sick,  and 
18  in  danger  of  death,  he  hath  much  wrath  and  indignation 
in  his  sickness,  for  fear  of  parting  from  bis  wealth,  which  he 
BO  dearly  loveth,  and  hath  so  hardly  laboured  for. 

Ver.  18.  Behold^  that  which  1  have  seen,  it  is  good  and 
eomely,  8fc.]  |Iere  is  subjoined  a  remedy  of  this  vanity, 
setting  forth  the  right  use  of  riches,  to  take  away  all  this 
sinful  anxiety  which  is  conversant  about  them;  which  is.  In 
the  fear  of  God  comfortably  to  enjoy  his  good  blessings, 
without  afflicting  ourselves  for  the  future,  but  casting  our 
cares  upon  him,  who  careth  for  us. 

That  which  1  have  seeff,  is  this.]  He  speaketh  out  of  ex- 
perience, and  upon  exact  study  and  inquiry  after  the  truth. 
(«A  1  John\.  1,  3.  i.  14.  chap.  i.  13,  and  ii.  24,  and  iii.  22.) 

It  is  good  and  comely,']  Good,  *  comfortable  to  a  man 
bimfelf.'  Comely,  *  decent,  honourable,  and  of  good  report 
towards  others.^  Or,  '  there  is  a  good  which  is  also  comely.' 
Or, '  it  is  good,  yea,  it  is  comely.'  Or,  ^  behold  I  have  seen 
that  which  is  good,  that  which  is  comely.''  The  like  manner 
of  expression,  1  Sam.  xv.  20.  Psalm  x.  6.  Teaching  us  in 
oar  conversation.  1.  To  look  unto  that  which  is  good  in  it- 
self, and  then  to  that  which  is  decent  towards  the  world. 
{Phil.  iv.  8) 

That  a  man  eat  and  drinkj  and  enjoy  good  of  all  his  labour,] 
Or,  '  in  all  his  labours,  to  sweeten  his  labours  with  a  com- 
fortable fruition  of  the  fruit  of  them.^     Of  all  his  labours : 

K  2 


132  ANNOTATIONS    ON  [CHAP.  V. 

SO  the  proposition  3  is  used,  to  signify  as  much  as  Ex  or  De. 
(£ao(/.  xii.  43) 

All  the  days  of  his  life  which  God  giveth  him,]  When  God 
gives  life,  we  should  not  deny  the  comforts  of  it  to  our- 
selves. 

For  it  is  his  portion.l  *  All  the  good  he  can  ever  have  from 
them :'  a  metaphor  from  division  of  heritances ;  or  from  dis- 
tribution of  meat  at  a  feast.  It  is  that  which  God  hath 
allotted  him  of  all  his  labour.  But  withal,  he  must  remem- 
ber,  that  God  allows  him  but  a  part;  God  himself,  and  the 
poor,  and  his  family,  country,  friends,  challenge  part  likewise 
in  those  goods,  wherewith  God  hath  blessed  him.  {Prov. 
iii.  8.  1  Cor.  ix.  13,  14.  xvi.  2.  GaL  vi.  6,  10.  2  Cor, 
xii.  14.   1  Tim,  v.  8.  hai,  xxiii.  18) 

Ver.  19.  Every  man  also  to  wliom  God  hath  given,  ^c] 
Here  is  only  a  further  insisting  on  the  same  argument;  as 
chap.  ii.  24,  and  iii.  13,  and  vi.  2.  Me  shews,  1.  That  God 
gives  us  our  wealth.  {Deut,  viii.  18)  2.  That  he  gives  us  do- 
minion over  our  wealth,  that  we  may  not  be  captivated  unto 
it ;  every  man  is  a  slave  to  his  estate  further  than  God  sets 
them  free.  3.  Wherein  this  power  stands;  1.  In  using  it,  to 
eat  thereof;  2.  In  using  it  proportionably  to  his  condition; 
or  as  divines  speak,  secundum  decentiam  status,  to  take  his 
portion  :  3.  To  use  it  with  fruition  and  cheerfulness,  to  re- 
joice in  it.  (1  Tim.  vi.  17)  4.  Not  to  let  his  joy  swallow 
up  his  duty,  nor  his  delight  his  labour  ;  but  to  sweeten  his  la- 
bour with  joy,  and  to  moderate  his  joy  with  labour.  {Epk, 
iv.  28)  6.  To  use,  and  to  enjoy  his  own,  the  fruit  of  his  o«ni 
labour,  not  to  be  burdensome  or  injurious  unto  others. 
(2  Thess.  iii.  12) 

Ver.  20.  For  he  shall  not  much  remember  the  days  of  hit 
life.']  Some  make  the  sense  to  be  thus, '  Although  he  give  not 
much,  or  although  it  be  not  much  which  God  hath  giveD,' 
(which  sense  the  distinguishing  accent  doth  somewhat  fa- 
vour) '  yet  he  shall  remember,  that  all  his  life  long,  Grod 
sweeteneth  that  little  unto  him  with  thejoy  of  hishearf :  and 
a  little  with  joy,  and  cheerfulness,  and  God^s  blessing,  is  bet- 
ter than  much  riches  of  the  ungodly.  (Psalm  xxxvii.  16. 
Prov.  xvii.  1.  Luke  xu.  15.  Frov,  xv,  17.  Da?i.  i.  15)  But 
oar  translation  preferreth  another  sense,  which  seems  most 
Gonaoimnt  to  the  drift  of  the  place ;  ^  He  that  in  this  manner 


CHAP.  VI.]     THK    BOOK    OF    ECCLhSI  A  vS  T  LS.  133 

doth  cheerfully  enjoy  the  blessings  which  God  gives  him, 
shall  not,  with  much  sorrow  or  weariness,  remember  the 
troubles  of  his  life :  neither  shall  his  labour  be  very  irk- 
some or  grievous  unto  him,  because  the  Lord  doth  answer 
him,  or  doth,  proportionably  unto  his  labours,  return  com- 
fort to  him  in  the  joy  of  his  heart,  in  the  joyful  and  contented 
fruition  of  them.^ 

Because  God  answereth  him  in  the  joy  of  his  heart, \  *  An- 
swereth  all  his  labour  with  joy  ;  giveth  him  such  joy  of 
heart,  as  is  a  full  compensation  for  all  his  labour.  As  money 
is  said  to  answer  unto  all  things,  in  a  proportionable  value 
to  them  all ;  {Eccles,  x.  19)  so  shall  his  joy  bear  a  full  value 
to  all  the  labour  which  was  taken  for  it/ — Other  expositions 
there  are,  but  this  is  most  {genuine  and  natural. 


CHAPTER  VI. 

In  this  chapter  is  continued  a  further  description  of  the 
common  vanity  of  riches  in  the  hands  of  a  covetous  per- 
son.    He  is  here  set  forth, 

First,  By  the  good  things  which  he  hath;  1.  Riches  in 
abundance,  riches  and  wealth.  2.  Honour,  and  both  to  the 
uttermost  of  his  desires,  ver.  2.  3.  Many  children.  4.  Ma- 
ny years,  a  great  old  age,  ver.  3,  6. 

Secondly,  By  his  misery,  which  makes  all  that  vain  unto 
him.  1.  God  gives  him  not  power  to  enjoy  it  2.  A  stranger 
eateth  it.  3.  His  soul  is  not  filled  with  good.  4.  He  hath 
DO  burial,  ver.  2,  3. 

Thirdly,  the  censure  of  all  this:  L  Absolutely,  2.  Com- 
jparatively.  Absolutely ;  it  is  first,  an  evil ;  secondly,  a  com 
mon  evil;  thirdly,  a  vanity;  fourthly,  a  disease,  ver.  1,  2. 
Comparatively,  an  untimely  birth,  or  abortive  is  better.  For, 
1.  He  is  born  dead,  and  so  free  from  sense  of  miseries,  which 
the  other  discruciated  himself  withal.  2.  He  departs  in 
darkness,  without  the  loss  of  light  and  comfort,  which  the 
other  denies  unto  himself  3.  His  name  is  covered  in  dark- 
ness ;  the  other^s  name  is  odious,  ver.  4.  4.  He  hath  not  seen 
the  sun,  nor  known  any  thing  ;  the  other  hath  indeed  seen 
the  SUD,  but  hath  seen  no  good,  nor  known  any  thing  but 
sorrow  and  vexation  ;  and,  at  last,  goes  to  the  same  plac6« 
ver.  6,  6.    This  vanity  he  further  opens  ; — 


134  ANNOTATIONS    ON  [CHAP.  VI. 

First,  By  the  narrow  use  of  riches,  and  all  the  labour  con- 
versant about  them.  It  terminates  in  the  body ;  it  cannot 
satiate  the  mind  nor  appetite ;  that  is,  if  evil  and  covetous^ 
insatiable ;  if  wise  and  prudent,  above  satisfaction  by  these 
things,  ver.  7.  That  they  cannot  satisfy  the  mind,  appears,  be- 
cause then  wise  men  might  find  out  some  more  good  in 
them  than  fools :  but  the  wisest  can  have  no  more  out  of 
them,  than  for  their  mouths ;  and  so  have  fools,  and  the 
poorest  men  that  know  how  to  live,  as  well  as  the  richest, 
ver.  8. 

Secondly,  By  the  vanity  of  wandering  and  endless  desires. 
The  wise,  the  foolish,  the  rich,  the  poor  have  things  present 
and  necessary ;  so  long  as  they  live,  they  have  enough  to 
that  use  :  and  this  is  a  real  fruit,  much  better,  than  to  let 
the  heart  wander  and  weary  itself  in  endless  desires,  ver.  9. 

Thirdly,  By  the  impossibility  of  mending  a  man's  con- 
dition by  these  things,  or  of  raising  him  above  the  state  of 
mortality  and  infirmity.  A  man  will  be  but  a  man,  bow  rich 
soever  he  be ;  and  all  his  wealth  will  not  guard  him  against 
the  evils  incident  to  humanity,  ver.  10.  He  will  be  still 
never  the  better  by  such  things,  as  do  but  increase  vanity, 
ver.  11. 

Fourthly,  By  the  ignorance  of  man  to  make  the  best  use 
of  things,  and  to  resolve  himself,  whether  a  great  or  a  mo- 
derate estate  be  better  for  him ;  especially  considering  the 
shortness  of  his  life,  and  the  ignorance  of  what  will  become 
of  his  estate  or  family,  after  he  is  gone,  ver.  IS.  Thus  we 
may  connex  the  two  last  verses  with  the  ailment  of  those 
before  :  or  rather  we  may  take  them  for  a  general  conclnsioa 
of  all  the  precedent  vanities ;  Since  so  many  things  there  are 
which  increase  vanity,  what  is  man  the  better  for  them! 
ver.  11.  For  first,  amongst  them  all,  he  can  hardly  know 
what  is  good  for  himself.  2.  If  he  do,  he  can  enjoy  that 
good  but  a  little  while :  his  very  life  (the  best  outward  bless- 
ing  he  hath)  is  vain,  and  but  a  shadow.  3.  When  his  life  is 
over,  he  shall  be  never  the  better  for  any  thing  which  comes 
after  him.  4.  Neither  can  he  please  himself  with  the  fore- 
sight of  what  shall  be  after  him,  because  he  cannot  tell  it  to 
himself,  neither  can  any  man  else  declare  it  to  him. 
'  Ver.  1.  There  is  an  evil  which  I  have  seen  under  /Aexadt] 
He  shews  the  misery  of  a  discontented  covetous  dispositioBf 


CHAP.  VJ.]      THE    BOOK    OF    tCCLtSI  A  STfcS.  135 

and  that  it  is  a  special  gift  of  God  to  bestow  upon  a  man 
the  sweet  enjoyment  of  outward  blessings;  which  when  he 
hath,  he  is  apt  enough  to  deny  unto  himself. 

And  it  is  common  amongst  men,']  Or  "  much  and  great.*" 
Covetousness  is  both  a  great  sin,  and  yet  a  very  usual  and 
frequent  sin,  that  it  is  to  be  met  with  in  all  parts  of  the  ha- 
bitable world,  wherever  the  sun  riseth  and  setteth.  The  com- 
monness of  sin  doth  not  at  all  extenuate  the  greatness  of  it, 
but  rather  aggravate  tlie  same.  (Psalm  xiv.  2,  3.  Jer.  v.  1,  6) 

Ver.  2.  ji  man  to  whom  God  hrdh  given,  Sfc]  There  is  a 
man  who  hath  all  things  that  heart  can  desire,  not  only 
riehes^  but  substance  of  all  sorts,  lands,  moveables,  with  ho- 
nour and  great  place.  (2  Chron,  i.  11,  12) 

So  that  he  wanteth  nothing  for  his  soul  of  all  that  he  de* 
MrethJ]  '  Ue  is  not  defective,  or  destitute  of  any  thing  which 
bis  soul  can  wish  for;  his  substance  extends  to  all  just 
and  large  desires;  it  cannot  be  exhausted  or  worn  out.' 
{Deut.  viii.  9.  Isai.  li.  14.  1  Kings  xvii.  16)  He  speaketh 
not  of  the  boundless  desires  of  covetous  men,  which  are  ne- 
ver satisfied  ;  but  of  the  just  desires  which  a  man  of  dignity 
and  honour  could  have,  in  order  to  the  decency  of  his  estate, 
and  to  the  quality  of  his  place.  He  cannot  rationally  wish 
for  any  thing  towards  the  satisfaction  of  his  just  desires, 
which  his  estate  will  not  plentifully  afford  him.  {Psalm 
ixxiii.7.  Luke  xii.  17,  18.  Jo&  xxi.  7 — 13.  Psalm  xy'xu  14) 
All  this  a  covetous  wretch  is  said  to  have  from  God  ;  not  in 
a  way  of  blessing,  as  if  God  did  prosper  and  approve  of  his 
•ordid  or  sinful  ways  of  gain ;  but  in  a  way  only  of  provi- 
deuce,  his  sun  shining  on  the  just  and  unjust.  {Matt,  v.  46) 

Yet  God  giveth  him  not  pou^r  to  eat  thereof]  Chap.  v.  18, 
19.  To  ^eat^  of  them,  importeth  ^a  moderate  and  prudent 
use  of  them,^  for  necessity  and  delii^ht,  taking  a  man's  own 
portion.  This  is  a  special  curse  and  judgement  of  God, 
when  a  man  hath  not  a  heart  to  enjoy  the  blessings  which 
Ood  bestoweth  on  him;  as  the  contrary  is  a  blessing  from 
God.  (chap.  v.  19) 

Bui  a  stranger  eateth  them,]  *  One  that  is  in  no  relation  of 
nearness,  blood, friendship  to  him :'  or  *  an  enemy,  who  spoil* 
eth  and  plandereth  him  of  them.'  This  is  noted  as  a  great 
affliction.  (Hos.  vii.  9.  Deut.  xxviii.  33.  Isai.  i.  7.  Lam. 
▼.  2.   Jer.  V.  17)    Here  the  learned  observe  a  difference  be- 


136  ANNOTATIONS    ON  [CHAP,  VI. 

tweea  a  man's  own  use  of  his  goods,  and  bis  stranger^s :  for 
he  himself  doth  but  eat  of  them;  but  a  stranger  eateth 
them.  The  former  noteth  care,  moderation,  providence: 
the  latter,  cruelty  and  devouring,  without  pity,  without  mea- 
sure. 

This  is  a  vaniti/,  and  an  evil  disease.']  Not  only  a  fruitless 
thing,  but  a  very  grievous  trouble,  when  a  man,  by  sordid 
thoughts,  baseness  of  spirit,  unquiet  and.  incessant  cares, 
greedy  desires,  distrustful  jealousies,  anxious  fears,  throng- 
ing employments,  keeps  himself  from  taking  any  delight  in 
his  abundance,  and  pierceth  himself  through  with  divers  sor- 
rows. (1  Tim.  vi.  10) 

Ver.  3.  If  a  man  beget  a  hundred  children.']  He  spake  be- 
fore of  one  who  had  none  to  succeed  him  in  his  estate  but 
a  stranger :  here  he  shows  the  misery  of  a  covetous  person 
to  be  as  great,  though  he  have  many  children  and  live  many 
years.  These  be  greater  blessings  in  themselves  ;  (Psalm 
cxxvii.  8,  4,  5)  therefore  children  were  called  Hhe  glory^of 
their  parents.  {Hos.  ix.  11.  Job  v.  25,  26.  Psahn  xxi.  5,  and 
cxxviii.  6)  But  covetousness  takes  away  the  comfort  of 
them. 

A  hundred  children.]  "  Very  many ;''  a  certain  number 
for  an  uncertain,  (as  1  Cor.  xiv.  19.  Prov.  xvii.  10.  1  Sam. 
xviii.  /) 

Many  years,  no  that  the  days  of  his  years  be  many.]  He 
seemeth,  speaking  of  long  life,  to  correct  himself,  and  call  it 
rather  many  days,  than  many  ^e£7r5:  so  Gen.  xlvii.  9. 

^fid  his  soul  be  not  Jilled  with  good.]  Ox,  satiated  with 
good ;  either  in  regard  of  his  own  insatiable  desires,  or  of 
some  curse  of  God,  mixing  bitterness  therewith,  (as  chap, 
v.  10.  Job  ix.  25)  By  his  soul,  is  meant  ri  httdufMirtxiv,  hit 
^  appetite  and  desires.'  (as  Gen.  xxxiv.  8.  1  Sam.  xx.  4. 
Psalm  ciii.  6)  Others  understand  this  of  the  vanity  of 
children  and  old  age  without  riches  ;  when  a  man  is  so  poor, 
that  he  hath  nothing  to  satisfy  nature  while  he  lives,  and  ctn- 
not  leave  enough  to  bury  him  when  he  is  deadL^-Which 
sense  is  touched  at  in  the  contents  of  the  chapter,  in  our 
English  Bibles. 

And  also  that  he  have  no  burial.]  Either  through  cruelty 
of  murderers  and  spoilers,  or  through  neglect  of  heirs  and 
sttocewors,  who  deny  him  an  honourable  interment.    li  if  « 


CMAP.  VI.]     THE      BOOK    OF    ECCLE8I ASTES.  137 

part  of  human  misery  to  be  without  burial.  (Deui,  xxviii.26. 
1  Kings  xiv.  11,  13.  2  Kings  ix.  37.  Isai.  xiv.  20.  Jer,  viii.  2, 
and  xvi.  4,  and  xxii.  19.  2  Ckron.  xxi.  19) 

/  #ay,  thai  an  untimely  birth  is  better  than  he,^  in  regard 
of  outward  respects,  never  to  have  felt  good  or  evil,  not  to 
be  bom  at  all,  or  to  be  born  and  die  at  once,  than  to  live  long 
in  misery,  and  then  die  without  love  or  honour  from  any. — 
Hereby  is  noted  tlie  base  condition  of  such  a  person,  who  is 
worse  than  an  untimely  birth,  which  hath  not  had  the  ordi- 
nary  comfort  of  the  meanest  living  creatures,  to  see  the  sun. 
iJob  iii.  10,  11,  12, 16.  Psalm  Iviii.  8) 

Ver.  4.  For  he  cometh  in  with  vanity. \  i.  e.  "  He  is  born, 
XJo6  i.  21.  Josh.  i.  9)  to  no  purpose."  That  which  never 
comes  to  perfection,  but  melteth  and  vanisheth  away  as  soon 
as  it  is  born,  is  born  in  vain. 

And  departeth  in  darkfiess.]  Or,  *'  into  darkness,^'  or,  **  ob- 
.scurely  without  any  notice."  A  periphrasis  of  '  death.^ 
iJiccles.  xi.  8) 

His  name  shall  be  covered  with  darkness.]  i.e.  "  Shall  ut- 
terly be  forgotten  ;  there  shall  never  be  any  mention  of  him." 

Ver.  5.  Hath  not  seen  the  sun.]  Job  iii.  16.  Hath  not  felt 
any  worldly  delight ;  and  therefore  is  not  affected  with  the 
loss  of  it. 

Nor  known.]  Hath  had  no  use,  either  of  sense  or  reason, 
and  80  cannot  compare  the  evil  of  loss  with  the  good  of 
fruition. 

This  hath  more  rest  than  the  other.]  For  he  rests  imme- 
diately from  the  womb;  whereas  a  covetous  man  lives  a  toiL 
some  and  unquiet  life,  and  then  parts  with  all,  unwillingly, 
into  the  condition  of  the  abortive. 

V.  6.  Yeay  though  he  lite  a  thousand  years  twice  told.] 
Whereas  it  might  be  objected,  *  that  the  one  hath  lived  a  long 
life,  and  that  alone  is  a  blessing ;  and  therefore  in  that  res- 
pect, he  is  to  be  preferred  before  an  untimely  birth;^  he  answer. 
eth,  that  '  long  life,  without  seeing  good,  doth  but  lengthen 
out  misery.^  It  is  not  the  life,  but  the  good,  which  makes  a 
solid  difference :  {Psalm  xxxiv.  12)  else  the  evil  of  the  day. 
(BSatih.  y\.  34)  makes  day  and  life  itself  undesirable.  {Job  iii. 
20—23,  and  vii.  1.  2) 

Do  noi  all  go  to  one  place.]  As  well  he  that  lives  longest, 
as  be  that  never  saw  the  sun .  and  though  one  never  saw  the 


0 


138  ANNOTATIONS   ON  [CHAP.    VI. 

sun,  yet  if  the  other  never  saw  good»  but  only  wearies  him- 
self with  sorrows  and  vanity^  and  goes  to  the  same  dust; 
what  difference  is  there  between  them  ? 

V.  7.  All  the  labour  of  man  is  for  his  mouthy  atid  yet  the 
appetite  is  not  Jilled,]  For  his  mouth ;  for  his  bodily  suste- 
nance, and  the  services  of  life.  Here  is;  first,  a  metonymy  of 
the  subject,  the  *  mouth' for  the  ^  nourishment  which  is  put  into 
it :'  and  then  a  synecdoche,  of  the  part  for  the  whole ;  food 
being,  though  the  principal,  yet  but  one  part  of  man's  neces- 
sary provision ;  all  which  the  apostle  compriseth  in  food  and 
raiment,  1  Tim  6.  8.  All  the  real  fruit  whicli  any  man  osB 
reap  of  all  his  worldly  labours',  is  to  have  his  daily  bread,  the 
bread  of  his  allowance,  or  food  convenient  for  him;  (Prov.  30. 
8.)  things  simply  necessary  for  life,  and  things  secondarily 
necessary  for  the  decency  of  his  condition,  and  proportion 
of  his  quality  and  degree  in  the  world. 

Yet  the  appetite  is  not  Jilled.]  (i.  e.)  *  Either  the  covetous  de^ 
sires  of  a  worldling  remain  still  insatiable;  he  is  not  con- 
tented with  his  own  portion,  he  cannot  contain  his  heart 
witliin  the  limits  of  reason  or  religion ;  but  though  he  have 
abundantly  sufficient  for  all  his  wants,  yet  he  toileth  still  as  if 
he  had  nothing  ;^  (chap.  iv.  8)  or  else,  *  the  soul  is  not  filled  :* 
riches  may  benefit  the  body,  and  feed,  and  clothe,  and  com- 
fort that ;  but  to  the  nobler  part  of  man  they  can  afford  no 
satisfaction,  they  do  not  bear  any  proportion  at  all.  They 
cannot  hold  the  soul;  {Luke  xii.  19,  20.)  they  cannot  help  die 
soul  in  a  day  of  trouble;  (Prov.  xi.  4.  Zeph.  i.  18.)  they 
cannot  follow  it  into  another  world  ;  {Psalm  xlix.  17.)  they 
have  no  suitableness,  either  in  excellency  or  duratioDy 
unto  it. 

Vcr.  8.  For  what  hath  the  xei^e  more  than  the  foot,  l^c] 
This  question  is  a  denial ;  '*  the  wise  man  hath  nothitig  moie 
than  the  fool.^'  Internal  excellence  there  is  in  wisdom  above 
folly;  (Chap.  ii.  13.)  but  here  he  speaketh  with  relation  to 
wealth,  and  the  outward  events  of  things ;  in  which  regard 
the  wise  man  hath  no  peculiar  prerogative  above  the  fool. 
The  one  fares  as  deliciously,  is  clothed  as  richly,  bath  laodi 
and  revenues  left  him  by  his  ancestors,  as  well  as  the  other. 
The  wisest  man  can  but  provide  for  back  and  belly,  and  such 
other  conveniences  as  outward  things  are  proper  to  supply ; 
and  so  much  may  he  do,  who  hath  wealth  without  wit     Oat- 


CHAP.  VI.]       THK    IU>0K    Of     KCCLLSI  Ab Tl  S.  1:^9 

«anl  things  promiscuously  liapptMi  uuto  all ;  ami  beyond 
their  own  ase,  they  are  not  ubk*  to  supply  a  \^ise  man  more 
than  a  fool. 

tchai  hath  the  poor  which  kaoneth  io  icafk  before  the  liihig  /] 
A  poor  maa  that  lives,  hath  the  substantial  benefit  of  out- 
vard  thin^  as  well  as  the  richest  or  the  wisest.  What  hath 
he  less  than  the  rich?  he  knows  how  to  i;et  his  living;,  and 
walk  through  his  short  time  of  life,  as  well  as  tiie  other. — Or, 
'What  hath  the  poor  wise  man,  who,  by  iiis  industry  and 
prudent  conversing  amongst  men,  doth  maintain  himself, 
more  than  the  poor  foolish  man,  who  makes  a  siiift  to  live 
ts  well  us  the  other  V 

To  walk  before  the  tiling,]  That  is, '  to  live  decently  and  dis- 
creetly amongst  men/  (Chap.  iv.  16.  isrii.  xlii.  o.  Psalm  W\, 
13.  Chap.  vii.  12.) 

Ver.  9.  Better  is  the  sight  oftfie  eyes  than  the  wandering  of  the 
Mre.]  By  ilie  tight  of  the  eye  he  meaneth  things  present,  and  in 
possession,  which  we  have  before  us,  in  our  eye,  and  in  hand  : 
by  the  wandering  or  w  alking  of  the  soul,  he  meaneth  an  in- 
satiable and  endless  pursuit  of  the  heart  after  things  which 
we  have  not,  and  cannot  easily  overtake.     So  'sight''  is  op- 
posed  by  the   apostle  to  '  faith/  because  sight  looketh  on 
things  in  possession ;  faith,  on  things  in  expectation,  2  Cor. 
v.  7.  and  so  property  or  possession  is  before  called  the  seeing 
of  things  with  the  eye.  (Kcc/es.  v.  11)  And  on  the  other  side, 
unsatisfied  desires  arc  expressed  by  wandering  of  the  heart  up 
and  down:  {haiAviu  10.  Jer.  ii.  25. and  xi v.  10)  when  the  mind 
is  not  stayed  and  fixed  with  contentment  in  its  present  con- 
dition ;  but,  like  a  bee,  flyelh  from  flower  to  flower,  from 
creature  to  creature,  to  gather  more.     This  then  is  the  plain 
meaning  of  these  words ;  **  It  is  better  for  a  man  quietly  and 
contentedly  to  enjoy  tiie  things  which  he  hath  in  present 
possession,  than  to  rove  up  and  down^  and  weary  himself  with 
anxious  and  unsatisfied  desires  after  thinpi  which  he  hath  not : 
since  the  poor  man  hath  iis  mucii  the  substantial  and  principal 
benefit  of  outward  things  as  the  rich^  namely,  life  and  health, 
and  food  convenient :  since  the  wisest  man  that  is,  can  fetch 
no  more  real  good  out  of  wealth,  than  fools  themselves  do 
enjoy  from  it,  it  is  much  more  comfortable  to  enjoy  what 
we  have,  than  endlessly  to  weary  ourselves  in  hoarding  and 
hunting  after  more.''  (Alait.  vi.  25 — 31)  This  is  the  same  in 
sense  with  that,  chap.  4.  fi;  but  spoken  here  by  Solomon  us 


140  ANNOTATIONS    ON  [CHAP.  VI. 

a  remedy  against  covetous  desires ;  there,  by  the  sluggard,  at 
an  apology  for  his  laziness.  Though  some  would  have  it  here 
understood  in  the  person  of  a  covetous  rich  man.  As  if  he 
would  answer  Solomon's  question,  *  what  good  hath  one  more 
than  another,  the  wise  than  the  fools^  the  rich  than  the  poor?' 
*  Yes^  (saith  the  covetous  rich  man),  'he  hath  an  estate  to 
look  on;  the  other  is  continually  vexed  with  want  and  desires: 
and  it  is  much  better  to  be  in  possession  of  a  good  estate,  than 
to  languish  under  poverty,  and  be  ever  in  a  craving  condi- 
tion.^— But  the  former  sense  is  more  genuine. 

This  also  is  vanity  and  vexation  of  spirit,^  That  is,  in  the 
latter  sense,  ''  It  is  a  vain  and  troublesome  thing  to  possesB 
good  things  only  to  look  on  them,  and  not  to  use  them." 
Or  rather  in  the  former  sense,  *'  The  wandering  of  the  fool 
up  and  down  after  new  gain,  and  denying  itself  the  comfort- 
able  fruition  of  present  contentments,  is  vanity,  because 
much  can  do  a  man  no  more  real  good,  than  a  little  cheer- 
fully used: — and  vexation  of  spirit,  because  insatiable  desires 
bring  perpetual  disquiet  upon  the  heart  of  a  man.^' 

Ver.  10.  That  which  hath  been^  is  named  already.^  He 
sheweth  the  vanity  of  wandering  desires,  and  greedy  endea- 
vours after  greater  things  than  God  hath  yet  afforded  a  man : 
for  whatever  things  have  been  or  are,  whether  a  man  be  rich 
or  poor,  noble  or  base,  his  condition  comes  not  unto  him  by 
chance,  but  is  preassigned  him,  in  the  purpose  and  decree  of 
God :  and  therefore  much  better  is  it  for  him  contentedly  to 
enjoy  what  God  gives,  than,  with  a  vain  and  ineffectual  ambi- 
tion, to  strive  for  things  without  his  reach.  Especially  since 
no  things,  acquireable  by  human  industry,  can  exempt  or 
protect  a  man  from  the  evils  or  common  miseries  which 
man  is  exposed  unto.  Let  one  grow  as  rich,  as  potent,  as 
honourable,  as  the  world  can  make  him  ;  a  man  he  was  be> 
fore,  and  he  will  be  but  a  man  still:  from  earth  he  came,  and 
to  earth  he  will  go  :  he  lies  under  a  decree  of  mortality  and 
infirmity,  which,  by  the  help  of  no  worldly  wealth  or  great- 
ness,  he  is  able  to  break  through. 

That  which  hath  been^  the  name  of  it  is  called  o/rcad^.] 
That  is,  *^  Its  state,  quality,  order,  condition,  every  thing  be> 
longing  to  the  nature  and  being  of  it,  every  thing  exteinally 

happening  unto  it,  is  all  preordained  in  the  counsel  and  de- 
•cree  of  God.**    He,  by  his  immutable  and  irresistible  profi- 


CUAP.  VI.]      THE    BOOK    OF    ECCLE8I  ASTF.S.  141 

dence,  hath  assigned  unto  every  one  his  order;  and  doth,  by 
his  wisdont,  dispose  of  all  things  belonging  unto  men.  They 
are  under  his  care  and  allowance ;  and  therefore  ought  not 
anxiously  and  solicitously  to  insist  upon  provisions  for  the 
future  ;  but  rather  comfortably  to  enjoy  things  present,  and, 
in  a  conscionable  dischari^c  of  duty,  to  wait  for  a  like  bless- 
ing and  providence  of  God  for  hereafter,  as  ever  before  they 
have  had  experience  of.  {Psalm  xxxiii.  11,31, 14,  15.  1  Sam, 
ii.  7,  8.  Acts  ii.  23,  and  iv.  28) 

And  it  is  known  that  it  is  man.^  Be  his  wealth  or  honours 
what  they  will,  yet  a  frail,  mortal,  mutable,  earthly  creature 
he  is  still,  as  he  was  before.  And  though  men  have  been  so 
dementated  with  worldly  greatness,  as  to  take  divine  honour 
to  themselves,  and  to  think  themselves  lawless,  and  exempted 
from  the  bonds  of  other  men  ;  yet  it  is  known  and  visible, 
that  they  remain  men  still,  and  so  God  will  at  last  make  them 
known  to  themselves.  (Psalm  \x.  20.  £zeA*.  xxviii.  6,  9.  Isai. 
ii.  22,  and  xxxi.  3) 

Neither  may  he  contend  with  him  that  is  mightier  than  he.] 
He  cannpt  implead  God,  nor  enter  an  action,  or  suit  in  judge- 
ment with  him ;  he  cannot  call  him  to  an  account,  or  judge 
him;  he  may  not  think,  by  contending  with  God,  to  alter  or 
break  through  the  order  of  his  providence  or  decrees.  (Isai, 
xlv.  9.  Job  ix.  2,  3,  12.  Jer.  1.  44.  Job  iv.  17.  Rom.  ix.  20. 
Psalm  Ii.  4.  1  Cor.  x.  22.  EzeL  xxii.  14.  Psalm  xxxiii.  10, 
II.  Jo6  xxxiv.  23) 

Ver.  11.  Seeing  there  be  many  things  which  increase  vanity, 
what  is  man  the  betterl]  This  is  commonly  understood  as  a 
farther  argument  against  insatiable  desires  of  wealth ;  be- 
cause where  there  are  many  of  them,  their  increase  doth  but 
increase  vanity,  that  is  the  usual  concomitant  of  great  abun- 
dance; more  cares,  more  distractions,  more  fears,  more  trou- 
bles and  employments  come  along  with  them  ;  and  yet  man 
is  not  a  whit  better  than  he  was  before ;  he  was  fed,  and 
clothed  then,  and  he  is  no  more  now.  Can  he  carry  any  of 
them  with  him  ?  can  he  find  out  any  more  excellence  in 
them?  will  there  any  real  advantage  remain  unto  him  more 
than  his  own  portion,  and  comfortable  accommodations  by 
them  ? — But  I  rather  conceive  these  words  to  be  a  solemn 
conclusion  of  all  the  former  discoveries  of  vanity  in  the 
creatores,  and  repetition  of  what  he  gave  summarily  before, 


142  ANNOTATIONS    ON  [CUAP.  VI, 

cfaiap.  i.  3^  It  was  there  laid  down  as  the  proposition  which 
he  undertook  to  demonstrate ;  and  having  demonstrated  it, 
it  is  here  in  the  close  of  the  whole  discourse  resumed  again, 
and  the  whole  drawn  together  in  one  brief  recapitulation : — - 
"  seeing  there  are  thus  many  things,  wisdom,  folly,  pleasiures, 
honours,  crowns,  riches,  that  increase  vanity  ;  what  is  man 
the  better  in  regard  of  solid  happiness  and  contentment  for 
any,  or  for  all  of  them  ? 

Ver.  12.  For  who  knoweth  what  is  good  for  man  in  this  life?] 
Amongst  such  variety  of  things  under  the  sun  which  the 
heart  of  mun  is  apt  to  be  drawn  unto,  neither  be  himself  nor 
any  other  is  able  certainly  to  inform  him,  which  of  all  those 
is  best  for  him  to  enjoy  and  reap  comfort  from  : — whether  it 
be  better  for  him  to  be  rich  or  poor,  in  a  high  or  low  con- 
dition, in  a  private  retirement,  or  in  public  service.  Some 
men's  greatness  hath  undone  them,  or  otiier  men's  meanness 
hath  secured  them.  (2  Kings  xxv.  9,  12)  Some  men  had  not 
been  so  wicked,  if  they  had  not  been  so  learned  :  others  had 
not  been  so  vicious,  if  ereat  wealth  had  not  excited  and  been 
fuel  to  feed  their  lusts.  Achitophel  might  have  lived  longer 
with  less  wisdom,  and  Nabal  with  less  wealth.  No  man 
can  tell  whether  that  which  he  snatcheth  at,  as  the  silly  fisb, 
with  most  greediness,  and  greatest  expectation  of  contentment 
from  it,  may  not  be  tempered  with  poison,  or  have  a  hook 
under  it,  and  so  be  the  occasion  of  his  greater  misery.  ( Jioiii. 
i.  22.  2  Pet.  ii.  18,  19.  Rom,  vi.  21.  Prov.  i.  13, 18, 19) 

jtll  the  diys  of  his  vain  life,  which  he  speadeth  as  a  shadow.] 
If  he  do  by  chance,  rather  than  by  election,  happen  upon 
that  way  and  course  which  was  best  for  him,  yet  his  very 
life,  the  best  of  all  outward  blessings,  is  itself  but  a  veiy 
vanity  and  shadow.  It  is  but  a  very  little  while  before  lis 
must  part  with  it,  and  all  those  comforts  which  rendered  il 
peaceable  and  cheerful  to  him.  A  very  elegant  description  of 
the  shortness  of  man's  life ; — ^<  All  the  number  of  the  days  of 
the  life  of  his  vanity,  which  he  spendeth  as  a  shadow :" 
1 .  He  calleth  them  days,  not  years.  2.  Days  that  may  be 
numbered,  which  likewise  intimateth  fewnesi;  of  them,  (u 
Job  xvi.  22.  Isai.  x.  19.  Psalm  cv.  12.  NumfK  ix.  20)  3.  A 
life  of  vanity ;  a  very  vain  life :— the  substantive  for  the  ad- 
jective, (as  Psalm  xxxi.  3,  and  Ixviii.  31.  and  cxl.  12.  Bom. 
fii.  24.    Ephes.  iv.  24.  PAtV.  iii.  21)    4.  A  life  spent  Kke  a 


CHAP.  VII.]    THE    BOOK    OF    ECCLESI ASTES.  143 

shadow,  that  hath  little  of  substance  while  it  lasts,  and 
doth  presently  vanish  away.  (Psalm  xxxix.  6,  and  cxiiv.  4. 
Job  xiv.  2.  James  w.  14.   Job  viii.  9) 

Far  who  can  tell  a  man  what  shall  be  after  him  under  tlie 
smnT]  As  a  man  can  have  little  satisfaction  by  outward 
good  things  here  in  his  own  sight  and  lifetime,  so  can  he 
promise  himself  as  little  in  name  or  family,  when  he  is  gone; 
because  he  can  by  no  means  foresee  or  foreknow  future  and 
contingent  events,   (chap.  ii.  18,  VJ) 


CHAPTER  VII. 

The  Wise  man  having  set  forth  many  vanities  of  this  life, 
and  the  great  disappointment  which  men  meet  with,  who 
seek  for  happiness  and  satisfaction  from  them,  and  there- 
upon the  vexation  which  naturally  ariseth   from  such  a  dis- 
appointment; — and  having  interwoven  some  general  remedies 
against  these  vanities,  namely,  the  fear  and  worship  of  God, 
and  the  cheerful  enjoyment  of  outward   blessings ;— he  here 
proceedeth  to  many  other  particular  means  of  healing  the 
vanities  of  this  life,  and  procuring  tranquillity  and  peace  to 
the  mind   of  man  in  the  midst  of  them.     Such  are,   1.    A 
good  name,  ver.  1.     2.  A  composed  preparedness  of  mind 
to  entertain  death,  the   chiefest  outward   evil,   and   conse- 
quently to  bear  any  other  sorrow,  ver.  2,  3,  6.     3.  Modera- 
tion and  patience  of  spirit  to  bear  with  present  evils,  and  to 
digest  injuries,   expecting   the   end    and    issue  which  Qod 
win  give,  ver.  7—10.     4.  Wisdom  to  defend  a  man's  self 
against  the  vanity  of  riches,  ver.  xi.  12.     5.  Acquiescency 
in  the  government  of  all  things  by  the  wise  providence  of 
God,  ver.  13,  15.     6.  Contentation  of  heart  in  all  estates,  as 
well  adversity  as  prosperity,  considering  God's  wise  and  just 
tempering  of  them  together  for  our  good,  ver.  14.     7.  Pru- 
dent and  pious  moderation  of  our  behaviour,  so  as  that  we 
may  not,  by  rash  zeal  or  inordinate  walking,  expose  our- 
selves to  danger  and  trouble,  ver.  16,  17.    8.  Resolution  and 
constancy  in  the  fear  of  God,  ver.  18.     9.  Wisdom  of  meek- 
nes09  charity,  and  patience  towards  such  as  offend,  consider- 
ing the  general  frailty  of  human  nature,  and  the  experience 
and  sense  of  our  own  weakness,  ver.  19 — 22.     10.  Content- 


/ 


144  ANNOTATIONS    ON  [CHAF,  VII. 

ment,  with  such  a  measure  of  wisdom  as  is  in  this  life  attain- 
able, and  not  to  busy  and  disquiet  our  thoughts  with  things 
which  are  above  us,  ver.  23,  24.  Now  as  before  in  the 
handling  of  human  vanities,  he  did  occasionally  intermix 
some  remedies  thereof;  so  here,  in  handling  the  remedies 
of  it«  and  the  means  to  obtain  tranquillity  of  mind,  he  doth 
here  and  there  intermix  some  other  vanities,  which  are  great 
occasions  of  vexation  and  unquietness  to  the  heart  of  man : 
one  principal  one,  whereof  he  had  had  very  sad  experience, 
he  doth  here  subjoin,  namely,  the  bitterness  of  an  ensnaring 
woman,  ver.  25 — 29. 

Ver.  1 .  A  good  name  is  better  than  precious  ointment.']  Or, 
"  A  name  is  good  before  good  ointment.''  *  A  name,'  for, 
*  a  good  name ;'  as,  *  a  wife,'  for  *  a  good  wife.'  (Prov. 
xviii.  22)  By  a  good  name,  understand  that  which  hath  its 
foundation  in  an  innocent,  unblameable,  and  profitable  life, 
when  a  man  hath  reverence  in  the  conscience  of  others;  (2  Cor. 
iv.  2)  for  "  the  name  of  the  wicked  will  rot."  {Prov.  x.  7) 
So  to  be  ^  a  roan  of  name,'  is  meant  an  eminent  person,  re- 
nowned in  his  generation ;  {Gen.  vi.  4.  1  Chron.  y.  24)  and 
^  names  of  men,'  (Rev,  xi.  3,  and  iii.  4)  may  seem  to  note 
special  persons  of  honour  and  renown.  ^ 

Better  than  sweet  ointment!]  So  the  name  of  Christ,  which 
signifieth  his  gracious  doctrine,  (Acts  ix.  15)  is  compared  un* 
to  sweet  ointment,  (Cant.  i.  3)  called  the  **  sweet  savour  of 
Christ,"  2  Cor.  ii.  14,  15.  Precious  aromatical  ointments 
were  things  greatly  in  use  and  esteeni  amongst  the  Israelites, 
and  a  special  part  of  their  treasures :  appointed  by  God  to 
anoint  the  holy  vessels  of  the  tabernacle;  (Exod.  xxx. 
22 — 33)  used  in  the  consecration  of  persons  to  offices  of  ho- 
nour and  eminency  ;  (Exod.  xxviii.  41.1  Sam.  xvi.  13.  Psalm 
Ixxxix.  20)  called  therefore  *  the  oil  of  gladness ;'  (Heb.  i.  9. 
Isai.  Ixi.  3)  used  likewise  in  feasts,  great  entertainments,  and 
expressions  of  joy  ;  (Amosy\.  6.  Esther  W.  12.  Psa/m  xxiii.  5. 
Luke  vii.  4G)  reckoned  amongst  the  special  blessings  of  God, 
and  treasures  of  that  people.  (Psalm  xcii.  10.  Job  xxix.  6. 
Deut.  xxxiii.  24.  Prov.  xxi.  20.  Isai.  xxxix.  2)  Whence  some 
would  have  it  hero  taken  synecdochically  to  signify  all  kind 
of  riches,  before  which  Solomon  doth  here  prefer  a  good 
name,  (as  also  Prov,  xxii.  1) 

And  the  day  of  death,  than  the  day  of  one'^s  birth.]     Some 


CHAP.  VII.]     THE    BOOK    OF    KCCLESI ASTE8.  145 

understand  here  a  note  of  similitude  to  join  the  two  clauses 
together,  '*  As  a  good  name  is  better  than  sweet  ointment, 
80  is  the  day  of  death  than  the  day  of  birth .^'  Others  re- 
peat the  former  clause  in  the  latter ; — ^^  Unto  such  a  man 
who  hath  a  good  name,  better  is  the  day  of  death  than  of 
birth."  And  the  clauses  seem  to  have  cognation  with  one 
another :  for  the  day  of  birth  is  a  time  of  festivity  and  re- 
joicing, and  accordingly  used  to  be  celebrated.  (Gen.  xl. 
20.  Mark  vi.  21,  22)  In  which  kind  of  solemnities,  they  used 
to  anoint  themselves  with  sweet  ointments;  as,  on  the  other 
side,  in  days  of  sorrow,  they  abstained  from  them.  (2  Sam. 
xiv.  2.  Dan.  x.  23)  On  the  other  side,  the  day  of  death  re- 
moves a  man  wholly  out  of  this  world,  and  leaves  nothing  of 
him  behind,  but  only  his  name  and  memory,  which  the  Lord 
threateneth  wicked  men  to  blot  out,  and  cause  it  to  TOt.{Deut, 
xxix.  80,  and  xxxii.  26.  Prov.  x.  7.  Job  xviii.  17)  But  the 
name  of  good  men  remains  behind  them,  as  the  sweet  savour 
of  a  precious  perfume,  when  the  substance  of  the  perfume 
.itself  is  consumed  with  the  fire :  or  as  spices  when  they  are 
broken  and  dissolved,  leave  an  excellent  scent  behind  them. 
And  so  the  meaning  is,  *'  That  although  the  day  of  birth  be 
a  day  of  feasting  and  joy,  and  the  day  of  death  a  day  of  sor- 
row and  mourning ;  yet,  unto  a  good  man,  this  is  much  bet- 
ter than  the  other ;  and  the  memorial  which  he  leaves  behind 
him,  is  much  sweeter  than  that  of  spices  or  perfumes."  If 
we  take  the  latter  clause  alone,  without  connexion  to  the 
former,  then  they  relate  unto  the  many  vanities  and  vexa- 
tions which  the  life  of  n.&n  is  exposed  unto :  in  which  con- 
sideration, *^  That  day  which  delivers  a  man  from  them,  is 
better  than  that  day  which  lets  him  into  the  possession  of 
them  :'*  for  man  is  born  unto  much  trouble  and  sorrow ; 
{Job.  V.  7,  and  xiv.  I)  but  a  godly  man's  death  puts  a  period 
to  all  his  sins,  to  all  his  sorrows.  (Rom.  vii.  24.  Rev.  xiv.  13. 
2  Cor.  6,  6,  7,  8.  Phil,  i.  23) 

Ver.  2.  It  is  better  to  go  to  the  house  of  mournings  4*c.]  As 
to  a  good  man,  the  day  of  his  death  is  better  than  the  day  of 
bis  birth,  because  it  puts  an  end  unto  all  those  sorrows  and 
nuiities  which  he  was  born  unto ;  so  for  those  that  remain 
alive,  it  is  better  to  go  to  a  funeral,  the  house  of  mourning, 
than  to  a  feast,  or  a  birth-day  solemnity,  the  house  of  jollity 
and  rejoicing. 

▼OL.   IV.  L 


146  ANNOTATIONS    ON  [CHAP.  Til. 

For  that  is  the  end  of  all  men,]  Or,  **  in  the  which  is  the 
end  of  all  men.**  In  which  house  of  sorrow^  a  man  is 
minded  of  the  common  end  of  all  men.  A  man  seetb  hit 
own  end  in  the  end  of  another  man,  and  is  admonished  of 
his  frailty  and  mortality ;  for  it  is  the  way  of  the  whole  earth. 
(Josh,  xxiii.  14.  Heb.  ix.  27) 

And  the  Uving  will  lay  it  to  heart.]  Or,  ^*  will  put  it  up, 
and  fasten  it  to  his  heart;  will  be  seriously  and  sadly  affeel- 
ed  with  it,  and  have  deep  impressions  thereby  made  upon  bis 
spirit,*^  of  the  greatness  and  power  of  God,  who  drawetk 
away  our  breath,  and  we  perish  ;  (P<a/mciy.  29)  and  of  his  own 
vanity  and  baseness,  even  in  his  best  estate.  {Psahn  xxxix. 
5)  'Putting  in  the  heart/ notethdiligentattendanceonathingp 
viV  hf\  fpco-}  fiaKKso  <r^if  :  (Deut.  xi.  18.  Isai.  xlii.  25.  Luki 
xxi.  14)  whereas  feasting  and  jollity  is  very  likely  to  draw 
off  the  remembrance  of  God.  (Job  i.  5.  Deut.  viii.  12 — 14k 
Isai,  xxii.  13.  Amos  vi.  3 — 6.  Deut.  xxxii.  16.  /rat.  v. 
11,  12) 

Ver.  3.  Sorrow  is  better  than  laughter.]  "  That  sorrow 
which  ariseth  from  the  meditation  of  death,  a  sad,  sober^ 
and  composed  temper  of  spirit,  whereby  a  man  ia  rendaied 
capable  of  instruction,  and  sensible  of  serious  things  which 
concern  his  peace,  is  better,  and  doth  a  man  much  more 
good,  than  laughter  and  the  jollity  which  belongeth  unto 
feastings."  The  word  signifieth  a/iger ;  and  so  by  some  is 
the  sense  rendered,  ^'  that  charitable  and  wholesome  aager 
which  reproveth  men  for  their  faults,  and  so  maketh  Ibefl 
sorrowful,  is  better  than  the  flattery  of  parasites,  which  feed* 
eth  their  foolish  lusts  with  laughter  and  vain  mirth,  and 
tendeth  unto  ruin.^ 

For  by  the  sadness  of  the  counteiiafice.]  Heb.  *^  by  the  U 
ness  or  badness  of  the  countenance,  ( Neh.  ii.  2,  badness  of 
heart,  1  Sam,  xvii.  28)  the  heart  is  made  better.^  Vain  laaH 
and  foolish  exorbitant  light  affections  are  checked  and  sop- 
pressed  ;  as  the  outward  man  is  grieved,  the  inward  man  is 
amended  :  {Prov,  xx.  30.  2  Cor,  iv.  16,  and  vii.  9,  10)  where- 
as, on  the  other  side,  empty  mirth  doth  dissolve  the  beaclr 
and  let  it  out  unto  more  vanity,  (chap.  ii.  2,  3.  Has,  iv.  11* 
Esther  i.  10.  1  Sam,  xxv.  36) 

Ver.  4.  The  heart  of  the  wise  is  in  the  house  of*  mscinu^f.] 
He  proveth  sorrow  to  be  better,  wholesomer  for  the  sonl,  thsi 


CHAP.  VII.]     THE    BOOK    OF    ECCLESI ASTES.  147 

laughter,  by  the  judgement  and  choice  of  wise  men  and  of 
fools.  That  which  wise  men  prefer,  is  indeed  better  than 
that  which  fools  make  choice  of:  but  wise  men  prefer  spec- 
tacles, places^  occasions  of  sorrow ;  fools  make  choice  of  the 
contrary :  ergo  that  is  better  than  this.  Wise  men  consider 
the  end  of  things,  and  choose  the  most  proper  means  anto  the 
beet  ends  :  whereas  fools  look  only  on  things  present  and  be- 
fore their  eyes.  By  ^^  the  house  of  mourning/'  we  under- 
fltand  any  place  or  object  which  occasioneth  mourning.  So 
the  grave  is  called  'domus  i^eculi,'  the  house  of  ages,  or  a 
laan^s  long  home,  Eccles,  xii.  5.  So  '  a  trench^  is  called,  'a 
house  of  measures."  (1  Kuigs  xviii.  32.  Isai.  iii.  21) 

The  heart  of  the  wise.']  When  his  body  is  elsewhere,  yet 
his  thoughts  and  heart  are  thinking  on  the  evil  day,  which 
wicked  men  thrust  far  from  them.  iJmosvi.S)  So  Job  in 
prosperity  did  with  a  religious  fear  forecast  evil.  Job  iii.  25. 
(IVeA.  ii.  2 — 6.  Psalm  cxxxvii.  6) 

Bui  the  heart  of  fools  is  in  the  house  of  mirth,']  Though  he 
may,  by  poverty,  business,  or  many  other  diversions,  be  ab- 
sent ia  his  body ;  yet,  by  his  good-will,  he  would  have  his 
share  in  every  merry-meeting ;  his  heart  is  upon  pleasures, 
and  his  love  runs  wholly  that  way ;  so  that  he  is  amazed  and 
OFerwhelmed  through  unpreparedness  of  heart,  when  any 
•adden  evil  overtakes  him.  (1  Pe^iv.  3,  4.  2  Pet.  ii.  13, 14) 
Houses  of  joy  we  read  of,  Isai.  xxxii.  13.  Here,  then,  we 
are  taught  to  moderate  ourselves  in  regard  of  outward  plea- 
anree ;  because  love  of  them  is  the  character  of  a  fool,  and 
of  an  heart  estranged  from  God.  {Job  xxi.  12,  13.  Prov.  xxi. 
17.  1  Cor.  vii.  30.  1  John  ii.  15,  16) 

Ver.  6.  It  is  belter  to  liear  tlie  rebuke  of  the  wise,  than  for  a 
mum  to  hear  the  song  of  fools.]  He  instanceth  in  another 
cause  of  sorrow,  namely,  the  rebukes  of  wise  and  good  men ; 
wkieh  though  they  may  sad  the  heart  of  a  man  for  the  pro- 
•entty  yet  they  are  much  more  wholesome  and  beneficial,  than 
the  aoBgs  and  flatteries  of  ungodly  parasites,  which  soothe 
men  in  their  sins,  and  feed  the  flame  of  their  lusts  and  cor- 
ruptions.  it  is  better  to  hear,  i.  e.  *^  patiently,  and  obediently 
to  listen**  to  the  counsel  and  reproof  of  a  prudent  friend,  who 
doih  seasonably  and  faithfully  discover  his  errors  to  him, 
than  that  a  man  should  hear  the  song  of  fools.  (Prov.  xiii. 
18^  and  xv.  31, 32.  and  xvii.  6.  Psalm  cxli.  5)     It  is  a  token 

L  2 


d 


148  ANNOTATIONS    ON  [CHAP.  VII. 

of  a  wise  and  teachable  disposition,  to  receive  with  meek- 
ness the  words  of  reproof,  as  David  did,  not  only  from  Na- 
than  a  prophet,  (2  Sam.  xii.  7 — 13)  but  from  Abigail  a  wo- 
man. (1  Sam.  XXV.  32,  33.  Heb.  xiii.  22.  Prov.  ix.  9»  and 
xvii.  10)  By  ''the  song  of  fools,"  understand  any  flattering 
speeches  or  any  merry  and  pleasant  discourses : — ^being  a 
synecdoche,  whereby  all  kind  of  jests  and  bewitching  plea- 
sures are  signified.  (Isai.  xxiv.  8,  9.  Gen,  xxxi.  27) 

Ver.  6.    For  as  the  crackling  of  thorns  under  a  potf  so  is  the 
laughter  of  thefooL']    The  voice  of  thorns  :  so  the  noise  of 
chariots  is  called  the  voice  of  chariots ;  and  the  noise  the  fire 
makes  in  stubble,  is  called  the  voice  of  a  flame.  (Joel  ii.  5.  Ezek, 
i.  24)    Fools  are  here  elegantly  compared  unto  thorns; — they 
are  burdens  to  the  place  they  live  in  ;  (Gen.  iii.  17,  18)  they 
are  intractable ;  he  must  be  fenced,  which  toucheth  them ; 
(2  Sam.  xxiii.  6, 7)  they  are  unprofitable,  good  for  nothing  bat 
the  fire.  {Heb.  vi.  8)    The  laughter  of  these  fools,  that  is,  all 
those  flatteries,  jests,  vain  and  frothy  discourses,  mimical  and 
apish  practices,  whereby  they  beget  laughter,  and  feed  the  de- 
lights of  vain  men  like  themselves,  are  compared  to  the  noise 
of  thorns  burning  under  a  pot:  as  these  make  a  sudden  blaze, 
and  a  great  noise,  but  do  no  good,  presently  go  out,  and  the 
meat  is  left  as  raw  as  when  it  was  put  in.  ^^  In  stipulis  mag* 
nus  sine  viribus  ignis  Incassum  furit  :^  whereas  a  solemn  fire, 
in  coals  of  great  wood,  boileth  the  meat  without  any  such 
noise:  so  the  efluse  mirth  and  jollity  of  fools,  i.e.  of  wicked 
men,  though  it  may  seem  to  promise  more  pleasure  and  coo- 
tent  than  the  more  sad  and  severe  conversation  of  serious 
men,  yet  that  doth  suddenly  vanish  without  leaving  any  so- 
lid joy  behind  it;  whereas  the  reproof  of  wise  men  sinketh 
down  into  the  heart,  and  helps  to  work  out  the  scum  and 
vanity  which  lay  within   it.  {Psalm  Iviii.  9,  and  cxviii.  12) 
And  as  the  crackling  of  thorns  to  the  ear,  so  the  laughter 
and  vain  mirth  of  fools  to  the  heart  of  a  wise  man  is  wholly 
offensive  and  unsavory.     Hereby  seems  likewise  to  be  noted 
the  aptness  of  vain  men  to  be  caught  with  every  light  and 
empty  pleasure,  as  fire  doth   suddenly  take  in  thorns,  and 
pass  through  them.  {Exod.  xxii.  6) 

Ver.  7.  Surely  oppression  maketh  a  wise  man  ntad,  tie.] 
This  maybe  understood  two  different  ways :  l.That  even 
wiie  men,  when  they  see  innocence  oppressed,  and  Tiolence 


CHAP.  VII.]      THK    BOOK    OF    liCCLfcSf  ASTES.  149 

prevail  instead  of  juslice;  or»  when  they  themselves  aie 
unrighteously  oppressed,  are  hereby  much  shaken  aod  dis- 
composed, tempted  to  pasbion  and  indignation  against  so 
great  disorder  ;  (Psalm  Ixxiii  2,  3,  8,  13,  21.  Prov,  xxiii.  17. 
Hab.  i.  2,  3,  13,  14.  2  Sam,  xvi.  9)  and  then  the  latter  clause 
18  thus  to  be  taken,  **  and  it,*"  namely  oppression,  ^'  destroy- 
eth  the  heart  of  a  gift,**  i.  e.  "  a  heart  endowed  and  adorned 
with  excellent  gifts  from  above ;"" — which  sense  the  Chaldee 
paraphrase  favoureth.  And,  many  times,  when  two  substan- 
tives come  together,  the  latter  is  taken  adjectively,  as  Psalm 
▼.  6,  "  a  man  of  blood,*"  i.  e.  **  a  bloody  man." — Psalm  cxl. 
11.  "A  man  of  tongue,*'  i.  e.  "  an  evil  speaker.*^ — Luke  iv. 
22,  *' words  of  grace"  i.er  "  gracious  words.** — Ephes.  iv.  24, 
'*  holiness  of  truth/'  i.  e.  ^^  true  holiness-'^  and  in  this  sense 
likei^ise  doth  the  Septuagint,  and  the  vulgar  Latin,  render 
this  clause,  airoAAueir^v  xapKav  turoviag  avrou,  "  Perdet  robur 
cordis  ejus.'*'  So  by  '  Cor  muneris,'  they  understand  *  Cor 
munificum  et  liberale.' 

2.  '  Oppression/  i.  e.  *  wealth,  gotten  by  oppression/ 
maketh  a  wise  man  mad.  When  a  wise  man  turneth  op- 
pressor, and  seeth  bribes  and  gifts  come  in  apace,  he  be- 
Cometh  '  mad  in  greediness' to  get  more ;  or '  mad  in  violence' 
against  his  poor  neighbours;  or  'mad  in  his  understanding/ 
bis  eye  is  blinded,  his  heart  is  infatuated  and  besotted  ;  he  is 
bereft  of  his  wonted  wisdom,  ruining  his  family  when  he 
thinks  to  raise  and  to  establish  it :  and  so  gifts  destroy  the 
'heart/  i.  e.  his  '  understanding.'  (Hos.  iv.  11.  Deut.  xvi.  19. 
Exod.  xxiii.  8)  Either  sense  will  consist  well  with  the  scope 
of  the  wise  man  in  the  whole  context,  which  is  to  persuade 
unto  patience  against  fretfulness,  when  oppressors  grow  rich, 
and  run  madding  after  gain ;  and  to  direct  them  to  wait 
quietly  and  observe  the  end  of  such  men,  (as  David  also 
directeth,  Psalm  xxxvii.  37,  38,  and  Ixxiii.  17)  and  not  to 
break  forth  into  anger  and  madness  at  the  p  esent  disorder, 
wbich  we  conceive  to  be  in  these  things. 

Ver.  8.  Better  is  the  end  of  a  things  than  the  begimiing,  SfcJ] 
Tbis  maxim  holds  in  many  things :  the  beginnings  are  diffi- 
cult and  painful ;  the  end  fruitful,  and  rewards  those  pains ; 
as,  in  the  studies  of  learning,  in  the  ways  of  virtue,  in  the 
bearing  of  afflictions,  8cc.  {Heb.  xii.  11)  On  the  other  side, 
the  beginnings  of  vice  seem  sweet  and  pleasant ;  but  tbey 


160  ANNOTATIONS    ON  [CHAP.    Vll. 

end  in  bitteraess,  like  the  roll  that  ^ras  sweet  in  the  month, 
but  bitter  in  the  belly.  {Reo.  x.  9,  10.  2  Sam.  ii.  26)  6o,  m 
basiness, — a  man  may  suddenly  enterprise  some  great  worii# 
and  giory  in  the  conceit  of  his  abilities,  who,  after,  comet 
off  with  shame ;  and  is  not  able  to  finish  it,  for  want  of  wis* 
dom  to  forecast  events.  (Lute  xiii. 28 — 32.  1  Kings  xx.  II) 
Perseverance  is  that  which  crowns  and  honours  an  enterprise. 
(Matth.  X.  22.  Heb.  iii.  6.  Rev.  ii.  26)  Many  begin  in  the 
spirit,  who  end  in  the  flesh.  {Gal.  iii.  3)  They  use  to  say  of 
the  devil,  that  he  cannot  change  his  feet.  He  can  begin  like 
a  saint,  and  transform  himself  into  an  angel  of  light ;  ^nt  be 
will  still  end  like  himself.  But  though  this  be  applicable 
many  ways,  yet  here  the  scope  of  the  Wise  mania  to  arm  is 
with  moderation  of  spirit  against  the  present  and  prevailing 
oppressions,  which  we  meet  with.  *  Although  thon  see  much 
violence,  and  do  thyself  Buffer  much  evil  thereby ;  yet  do  not 
despond,  nor  give  over  waiting  upon  God :  do  not  look  only 
on  the  present  face  of  things,  but  patiently  expect  what  issue 
he  will  give ;  go  on  in  his  way,  be  not  dismayed  nor  affrighted 
from  any  good  purpose  :  many  times,  the  end  is  comfortable^ 
when  the  beginnings  are  troublesome ;  and  they  who  sowed 
in  tears,  do  reap  in  joy/  (Psalm  cxxvi.  5,6.  Ixxiii.  17.  Jamu 
V.  11.  Heb.  K.  36,  37.  Phil.  iv.  6.  Isai.  x.  12,  24,  25) 

And  the  patient  in  spirit,  than  the  proud  in  spirit.']  ^  Long 
in  spirit  C*  that  can  long  restrain  and  keep  in  anger  or  im- 
patience. This  is  frequently  in  scripture  attributed  unto 
God;  {Exod.  xxxiv.  6.  Neh.ix.  17.  Psahn  cxlv.  8)  and  is 
the  evidence  of  his  power;  {Numb.  xiv.  17,  18.  Nahumi.^ 
and  so  it  is  of  wisdom  and  strength  in  a  man.  {Prov.,  xiv. 
29,  and  xvi.  32) 

Than  the  proud  in  spirit.']  The  proper  antithesis  had  been, 
than  the  hasty y  or*'  short  in  spirit,''  as  the  expression  is,  jPnps. 
xiv.  29,  17.  Exod.  vi.  9.  But  bis  purpose  is  to  shew,  that 
patience  is  rooted  in  humility  :  the  meaner  esteem  vien  have 
of  themselves,  the  more  willing  they  are  to  endure  what  God 
inflicts,  and  to  wait  his  time  (or  an  issue  out  of  trouble. 
Whereas  pride  and  high-mindedness  makes  men  wilfial,  aaJ 
ii&patient  of  any  opposition.  {Prov.  xiii.  10)  Therefofe. 
when  God  humbled  David,  we  find  how  strong  he  was  to 
bear  the  railing  and  cursing  of  Shimei.  (2  Sam.  xvi.  11, 13. 
aMp.  fli*  3,  4) 


CHAP.  Vil.]    THiL    BOOK    OF    ECCL£SI ASTES.  151 

Ver.  9.  Be  not  hasly  in  thy  spirit  to  be  angry.l  **  Do  not 
firet  at  the  oppression  and  violence  which  thou  seest  in  hu- 
man afiairs ;  do  not  rashly  and  hastily  give  way  to  murmur- 
iDg  and  impatience." — So  the  Chaldee  paraphrase  under- 
standeth  it  of  contumacy  and  frowardness  against  God  and 
hia  providence^  when  things  go  not  as  we  would  have  them. 
*•  Be  not  hastily  nor  revengefully  angry  against  rich  oppress- 
ors. (Psalm  xxxvii.  1.  Pruv,  xxiii.  17,  18,  and  xxiv.  19.  chap. 
9,  2)  Anger  is  naturally  a  hasty  passion,  and  very  apt  to 
prevent  reason.  The  philosopher  compares  it  to  a  dog,  which 
barketh  at  a  man  before  he  observe  wh^ether  it  be  his  master 
or  a  stranger ;  and  to  a  hasty  messenger,  who  runs  away 
without  his  errand.  And  therefore  slowness  and  deliberation 
is  necessary  to  keep  it  in  ;  {James  i.  19.  Prov.  xix.  1 1,  and 
XV.  18.  Tit,  i.  7)  it  being  of  itself  very  wilful  and  hasty. 
(Gen.  xlix.  6.  Hab.  i.  6)  David  was  overtaken  in  this  point 
in  the  case  of  Nabal ;  (1  Sam.  xxv.  21, 22)  and  the  disciples, 
whom  our  Saviour  rebuketh  for  it  {Luke  ix.  54,  55) 

For  anger  resteth  iu  the  bosom  of  fools.']  A  thing  is  said  to 
he  '  in  the  bosom,^  when  it  is  much  loved,  cherished,  de- 
lighted in.  {Deut,  xiii.  6,  and  xxviii.  66.  John  i  18.  Ruth 
IT.  16)  Fools  delight  in  anger.  It  resteth.  It  is  in  his  pro- 
per place ;  it  never  departeth  from  him ;  is  ever  at  hand  ; 
ready  to  enrage  and  inflame  him.  A  wise  man  useth  anger 
as  physic,  in  its  proper  time  ;  but  a  fool  useth  it  as  his  con- 
stant diet.  It  is  bound  up  in  the  heart  of  a  fool,  and,  as  it 
were,  sewed  and  sealed  up  in  it  It  is  an  inmate  in  a  fool ; 
it  is  but  as  a  passenger  through  the  heart  of  a  wise  man  ;  it 
doth  not  lodge  in  it  all  night.  {Eph.  iv.  26)  Therefore  the 
apostle,  exhorting  unto  perfect  patience,  directeth  to  us  to 
pray  for  wisdom  as  the  foundation  of  it,  {James  i.  4,  5) 

Ver.  10.  Say  not  thou.  What  is  the  cause  that  the  former  days 
were  better  than  these?]  He  doth  not  forbid  us,  with  godly 
sorrow  and  holy  zeal,  to  bewail  the  corruption  of  the  days 
wherein  we  live,  and  to  be  sensible  of  the  sins  or  judgements 
which  make  them  evil ;  for  there  is  no  question  but  some 
ages  are  worse  than  others:  there  were  purer,  and  then 
fkurker  and  corrupter  times  of  the  church.  {Gen.  vi.  11,  12. 
Jmos  ▼.  13.  Eph.  V.  16.  2  Tim.  iii.  1-^.  2  Thess.  ii.  3. 
Luke  xviii.  8) 

But  1.  He  condemneth  our  aptness  to  pass  over  the  good 


152  ANNOTATIONS    ON  [CHAP.   V1I« 

things  which  we  enjoy  in  our  own  age,  and  to  look  only  on 
that  which  pincheth  us;  to  complain  of  wrong,  oppression, 
injustice  now ;  as  if  former  ages  had  not  the  like  reasons  or 
other  evils,  which  we  are  freed  from,  to  complain  of  as  well 
as  we.  Israel  had  God's  presence,  and  manna  in  the  wilder- 
ness ;  and  they  value  not  that,  because  they  miss  the  onions 
they  had  in  Egypt.  (Exod.  xvi.  8.  Numb.  xi.  4,  6,  6.  and 
xiv.  1—4) 

2.  He  teacheth  us  not  to  charge  the  evils  we  lie  under, 
unto  the  times,  but  to  our  sins,  which  make  the  times  evil : 
for  that  is  all  one  ;  as  if  a  man  should  think  he  should  be  bel- 
ter, if  he  were  removed  into  another  chamber,  or  did  lie  on 
another  couch.  He  that  is  wicked  now,  would  have  been  so 
in  the  best  of  times.  (Matth.  xxiii.  30)  Thou  canst  not 
change  the  world  ;  thy  work  is  to  mend  thyself.  A  brier  is 
but  a  brier,  though  it  be  in  paradise ;  and  a  lily  is  a  lily, 
though  it  grow  in  a  wilderness. 

3.  According  to  the  scope  of  the  place,  his  principal  pur- 
pose is,  to  reprove  that  repining  disposition  which  is  in  us, 
whereby  we  are  apt  to  murmur  at  the  providence  of  God,  be- 
cause he  hath  given  us  our  lot  in  an  age  of  trouble,  when 
violence  haply  and  oppression  prevaileth :  and  so  foolishly  to 
charge  God,  as  if  human  affairs  were  not  balanced  with  so 
equal  and  indifferent  distribution  of  blessings  as  they  ought 
to  be.  ^*  Do  not,*^  saith  he,  ^^  question  the  government  of  the 
world,  nor  the  wisdom  and  righteousness  of  God  therein; 
leave  God^s  work  unto  him,  to  whom  it  belongeth  to  temper 
and  order  the  several  ages  of  the  world  in  what  manner  it 
pleaseth  him.  Attend  thou  on  thine  own  duty :  be  con- 
tented with  the  present  condition  of  the  times;  study  bow  to 
serve  God  in  thy  generation  ;  leave  not  thy  station ;  depart 
not  from  thy  rank ;  afflict  not  thyself  with  the  things  which 
thou  canst  not  help ;  walk  with  God,  as  Noah  did  in  the 
worst  of  times;  {Gen.  vi.  9)  and  let  the  badness  of  the  age 
thou  livest  in,  make  thee  more  wise,  more  circumspect,  moie 
humble,  as  fire  burns  hottest  in  the  coldest  weather.^' 

Otherwise  thou  dost  not  wisely  inquire  concerning  this  $naU 
terJ]  This  is  a  [mIomt^s  :  the  meaning  is,  ^^  It  is  a  foolish  arro- 
gance to  complain  of  the  providence  of  God,  as  if  thou  wert 
wise  enough  to  teach  him,  or  to  mend  his  works.**  (Job 
xxxviii.  2,  3.  and  zxi.  22) 


CHAP.  VII.]      THE    BOOK    OF    ECCLESl AST£S.  153 

Ver.  11.  Wisdom  is  good  with  an  iriheritatice :  and  by  it,  ^r.] 
This  is  to  be  understood  comparatively:  for  wisdom  is  good 
of  itself  alone :  but  it  is  better,  more  useful  and  beneficial  to 
a  man's  self  and  others,  when  it  meets  with  an  inheritance. 
As  the  Rabbins  say,  "  Bona  est  lex  cum  via  terrse."  Wisdom 
without  wealth  is  despised;  (chap.  ix.  15)  and  wealth  with- 
out wisdom  is  a  snare,  a  temptation,  fuel  of  lust,  pride,  va- 
nity, luxury,  oppression.  (1  Tim,  vi.  9.  Psalm  xlix.  6.  Prov. 
xxviii.  11)  Therefore,  as  Mife/ expressed  here  by  '  seeing 
of  the  sun/  is  uncomfortable  without  the  means  and  supports 
of  life,  an  inheritance  to  maintain  it ;  so  an  inheritance  is  un- 
wieldy and  harmful,  without  wisdom  to  order  it.  But  wealth 
in  the  hand  of  a  wise  and  good  man,  is  an  excellent  instru- 
ment, whereby  he  is  enabled  to  do  much  good.  (Isai.  xxiii. 
18.  Prov.  iii.  9.  Isai,  Ix.  6,  9.  Luke  xvi.  9.  1  Tim.  vi.  17, 
18,  19)  Here  we  see,  1.  It  is  not  having  of  wealth,  but  right 
using  of  it,  which  makes  life  comfortable :  for  a  fool  may 
have  it.  2.  That  wealth,  without  wisdom  to  use  it  aright,  is 
not  good  unto  the  owner  of  it.  3.  That  it  is  an  especial 
skill  and  wisdom,  so  to  manage  an  estate,  as  that  it  may  be 
for  good  to  ourselves  and  others.  4.  That  wealth  is  a  great 
ornament  unto  wisdom,  (Prov.  xiv.  24)  and  a  great  instru- 
ment unto  the  works  thereof.  Therefore,  they  use  to  say. 
That  wealth  is  the  sinews  of  action.  5.  That  it  is  happier 
for  a  wise  man  to  have  an  inheritance,  an  estate  derived  on 
him  from  his  ancestors,  than  to  be  put  to  get  wealth  by  his 
own  labour  and  industry:  ^^  Res  non  parta  labore,  sed  re- 
licta." 

And  by  it  there  is  profit  to  them  that  see  the  sun."]  That  is, 
"  By  wisdom  with  an  inheritance,  there  is  more  profit,  or 
more  excellent  advantage  to  men  in  this  life,  than  if  they 
were  separated.'*  Or,  •*  Though  wisdom  with  an  inheritance 
be  good,  yet  the  fruit  of  wisdom  is  more  permanent,  and 
more  excellent  and  beneficial,  than  the  profit  of  an  inherit- 


ance." 


Ver.  12.  For  wisdom  is  a  defence^  and  money  is  a  defence."] 
In  the  original  the  words  go  thus,  ^^  For  in  the  shadow  of  wis- 
dom, and  in  the  shadow  of  money :  but  the  excellence  of 
knowledge,^'  8cc.]  Where  there  is  either  an  ellipsis  of  some 
verb,  supplied  by  the  Chaldee  version  ;  *'  As  a  man  is  pre- 
senred  in  the  shadow  of  wisdom,  so  is  be  preserved  in  the  sha- 


154  ANNOTATIONS   ON  [CHAP.  VII. 

dow  of  money.**  And  by  others,  '•  A  manresteth^  and  ia  shelter- 
ed  against  danger  under  the  shadow  of  wisdom  and  of  money." 
Or  else  an  hypallage  ;  ''  In  the  shadow  of  wisdom,^'  that  is, 
''  In  wisdom,  there  is  a  shadow.^  The  doubling  of  the  pre- 
fix Beth,  noteth  the  proportion  of  the  one,  and  the  other,  in 
that  which  is  in  common  affirmed  of  them ;  as  the  one  is  a 
shadow,  so  is  the  other.  And  so  the  vulgar  Latin  rendereth 
it,  "  As  wisdom  defendeth,  so  money  defendeth."  Which 
kind  of  proportion  is  commonly  expressed  by  a  double  Copi; 
as  Isai.  xxiv.  2.  Or  lastly,  the  preposition  n  may  here  form 
a  nominative  case,  as  Psalm  Iv.  18.  Hos.  xiii.  ^.  and  in  other 
places,  as  some  learned  men  have  observed,  A  shadow,  i.  e. 
*  a  defence ;'  by  a  metaphor  borrowed  from  the  shelter, 
which,  in  those  hot  countries,  men  received  under  trees  from 
the  scorching  heat  of  the  sun.  {Job  vii.  2.  Isai.  xxr.  4,  and 
XXX.  2, 3.  Psalm  cxxi.  6,  6.  Num.  xiv.  9.  John  xlvi.  8)  Wis- 
dom is  thus  a  refreshing  defence  from  oppression  and  danger. 
{Prov.  iii.  18.  Eccles.  ix.  15.  Acts  xxiii.  6 — 9)  "  And  money 
is  a  defence  ;^  It  will  arm,  it  will  ransom  and  buy  a  man  out 
of  danger.  {Prov.  xiii.  8,  and  x.  16,  and  xix.  4) 

But  the  excellence  of  wisdom  is,  that  wisdom  giveih  life  to 
them  that  have  tf .]  They  both  defend,  and  therefore  both  to- 
gether are  very  profitable  :  but  of  the  two,  wisdom  is  the 
most  excellent.  He  meaneth  spiritual  wisdom,  joined  with 
the  fear  of  God,which  is  the  beginning  of  it;  for  this  giveth 
life;  (  Prov,  iii.  16,  and  ix.  11  )  which  riches  cannot  do. 
{Psalm  xxxix.  5, 6,  and  xlix.  16 — 19.  Prov.  xi.  4)  Rich  Na. 
bal  died  with  sorrow,  when  wise  Abigail  saved  the  life  of 
the  family.  (1  Sam.  xxv.  33,  37,  38)  Therefore,  wisdom  is 
better  than  wealth.  {Prov.  viii.  11,  and  xvi.  16,  and  iv. 
5 — 10)  Many  times  a  man's  wealth  shorteneth  his  days, 
either  by  his  own  luxurious  and  inordinate  use  of  them,  or 
by  exposing  him  to  the  cruelty  of  thieves  and  murderers. 
But  a  man's  wisdom  will  fence  him  against  such  dangers;  or 
at  least  will  quiet  and  comfort  him  under  them,  that  he  shall 
not  sink  nor  despond. 

Ver.  13.  Consider  the  work  of  God :  for  who,  8fc  ]  He 
seemeth  to  have  prescribed  wisdom,  with  an  inheritance,  or 
unquestionable  estate,  to  be  the  best  remedies  against  op- 
'pression,  violence,  and  those  other  evils,  which  in  a  bad  age 


CHAP.  VII.]     TH£    BOOK    OF    £CCLESIA8T£«.  166 

we  are  apt  to  complain  of.  Bat  becanse  such  may  be  the  bad* 
ness  of  tbe  times,  and  so  prevalent  the  injuries  and  cor- 
mptions  thereof,  as  that  neither  wealth  nor  wisdom  can  de« 
fend  a  roan  against  them  ;  he  here  therefore  directeth  to  an* 
other  act  of  wisdom,  namely,  to  look  abore  the  creatures, 
and  all  second  causes,  nnto  the  righteous  hand  and  irresisti- 
ble providence  of  God  in  them  all :  and  where  wisdom  can- 
not mend  our  condition,  nor  make  the  times,  or  the  men 
thereof,  or  our  affairs  therein,  so  right  and  orderly  as  we  would 
have  them, — ^there  to  let  it,  at  the  least,  teach  us  content- 
ment,  silence,  and  an  humble  acquiescence  in  the  good  plea- 
•ore  of  the  Lord.  Many  things  there  are,  which  no  human 
wisdom  can  rectify.  In  a  public  pestilence  or  famine,  no 
ability  of  man  can  purge  the  air,  or  open  the  windows  of 
heaven  to  supply  us.  In  a  shipwreck,  no  wisdom  of  man 
can  rebuke  the  winds  and  seas,  and  command  a  calm.  But 
in  all  such  cases,  wisdom  mu«t  teach  us  to  submit  to  God, 
and  to  wait  upon  him. 

See  the  work  ofGodJ]  i.  e.  "  Diligently  view  and  take  no- 
tice, in  the  course  of  the  world,  of  God's  over-ruling  provi- 
dence." The  scripture  commonly  useth  words  of  external 
senses,  to  express  the  actions  of  the  soul  within.  (Chap.  ii. 
24,  and  iii.  10) 

T/ie  work  of  God.]  Namely,  *  his  righteous  government 
of  the  world.** — When  thou  art  apt  to  complain  of  the  times, 
and  the  oppressions  therein ;  then  remember,  how  crooked 
aoever  things  are,  it  is  God  that  hath  ordered  and  appointed 
all  things ;  and  it  is  vain  for  thee  to  think,  that,  by  thy  so- 
licitude or  anxiety,  thou  canst  rectify  every  thing  which  thou 
art  apt  to  complain  of;  for  the  decrees  of  God  are  unalter- 
able, like  mountains  of  brass  which  cannot  be  moved.  (Zach, 
♦i.  1,  16)  Therefore,  make  that  light  by  patience,  which  thou 
canst  not  correct. 

For  who  can  make  that  straight,  which  he  hath  made  crooked?] 
This  shews  the  unalterableness  of  God's  order,  which  he  in 
bia  providence  hath  placed  things  in.  It  may  be  understood, 
1.  In  the  course  of  nature ;  "  Be  not  angry,  nor  fretful 
against  God's  work,  in  unseasonableness  of  winds  or  wea- 
ther, in  losses  by  sea  or  land,  in  sicknesses  and  infirmities  or 
deformities,  which  God  bringeth  upon  thee  or  thine ;  nor  at 
tbe  miscarriage  of  any  means,  or  weakness  of  any  endea- 


150  ANNOTATIONS    ON  [CHAP.  V1I« 

vours  thou  uses!  to  rectify  these  things/'  This  sin  was  the 
fault  of  Israel  in  the  wilderness ;  they  murmured  at  things 
which  they  could  not  mend.  {Exod.  xvii.  2,  3.  Numb.  xi. 
4,  5,  6.  2  Kings  vi.  33.  John  iv.  8,  9)  2.  In  civil  policy* 
and  the  managing  of  human  societies :  ^^  If  thou  see  great 
concussions  in  states,  depopulating  of  countries,  translating 
of  kingdoms,  plucking  down  and  rooting  up,  the  sword  de- 
vouring as  it  pleaseth ;  wonder  not,  murmur  not,  but  seriously 
consider,  that  God  hath  an  overruling  providence  therein ; 
and  whatever  else  displeaseth  thee,  yet  rest  silent  and  con- 
tented with  what  he  doth.''  {Job  ix.  5 — 13.  Job  xii.  14 — 2i. 
Psalm  Ixxv.  6,  7.  Isai.  ii.  10 — 19.  Daw.  ii.  11.  Jr r.  xviii. 
6—10,  and  xlvii.  6,  7.  Ezek.  xiv.  17)  3.  In  the  sins  and 
prevailing  wickedness  of  men  in  any  kind :  '^  When  thou 
seest  men  incorrigible  in  wickedness,  so  crooked,  that  oo 
means  will  reclaim  or  rectify  them;  consider  the  work  of 
God's  most  righteous  judgement  in  hardening  whom  he  will: 
and  remember  that  God  is  so  holy  that  he  would  not  sufler 
sin  to  prevail,  if  he  were  not  also  so  wise  and  powerful  as  to 
order  it  to  his  own  glory;  and  that  no  wickedness  of  man 
shall  proceed  further,  than  to  execute  what  his  predeterminate 
counsel  had  appointed  ;  and  that  the  remainder  of  it  he  will 
restrain.  (Rom.  ix.  18.  1  Sam.  ii.  25.  Gen.  1.  20.  £xodLvii. 
3,  4.  2  Thess.  ii.  11,  12.  Acts  iv.  28.  Rom.  xi.  8.  Psalm 
Ixxvi.  10) 

Ver.  14.  In  the  day  of  prosperity  be  joyful^  but  in  the  day 
of  adversity  consider. "^  "In  the  day  of  good,  be  thou  in 
good."  Or,  '*Be  thou  good;"  that  is,  "joyful  and  cheer- 
ful.^ The  prefix  n,  sometimes  denoting  a  nominative  case, 
as  some  learned  have  observed.  Or,  it  may  note  a  fulness  of 
joy  ;  *'  Be  thou  very  joyful ;"  as  the  like  phrase  seems  to  im- 
port, Exod.  xxxii.  2?.  1  John  v.  19,  and  ix.  34.  Mark  v. 
iii.  25.  Psalm  xxix.  4,  and  xxxiii.  4.  When  God  gives  thee 
prosperity,  do  thou  enjoy  it  with  a  cheerful  and  thankful 
heart. 

But  in  the  day  of  adversity,  or,  in  the  day  of  evil  €onsider» 
or,  see.]  Times  of  trouble  and  affliction  are  called  *  evil  days.* 
{Jmos  V.  13.  Eph.  v.  16.  Eccles.  xii.  1)  Consider;  he  doth 
not'sayj  "  Be  thou  in  evil,"  or  "do  thou  droop  and  languish 
under  thine  affliction  ;^  but  "  consider  the  righteous  provi- 
dence  of  God ;  behave  thyself  wisely,  and  suitably  to  his  vi- 


CHAP.  VII.]     THE    BOOK    OF    ECCLESIASTES.  157 

8itation  :  see  from  what  hand  it  comes,  to  what  issue  it  tends ; 
be  not  fretful ;  use  not  sinful  means  to  extricate  thyself  out 
of  troable;  look  on  it  as  the  work  of  God^  which  though  it 
seem  crooked  unto  thee,  yet  thou  canst  not  make  straight, 
{▼erse  13)  nor  by  murmuring,  or  wrestling,  mend  thyself. 
Therefore,  in  the  day  of  evil,  see  to  thyself,  take  heed  of  any 
ondecent  and  unseeming  behaviour  of  heart."**     So  much  the 
word  seeing  sometimes  doth  import:  {Mark  xii.  38.  and  xiii. 
9.  1  Cor.  X.  12)  as  also  serious  observing  of  what  is  proposed 
anto  us,  (1  Sam.  xxiv.   11)  and  accurate  perpending  and  at- 
tendance upon  it,  tliat  we  may  learn  something  by  it.     So 
should  we  behave  ourselves  in  the  time  of  trouble.  (Afic.  vi. 
9.  Psalm  Iciv.  12,  and  cxix.  71.  Isai,  xxvi.  11.  and  xlii.  25.) 
God  also  hath  set  the  one  over  against  the  otherJ\  ^'  Hath  so 
ordered  and  tempered  the  life  of  man,  that  good  and  evil 
should  be,  as  it  were,  interwoven  with  one  another  ;  that  the 
▼icissitude  of  them  should  take  off  the  heart,  either  from  sur- 
feiting on  prosperity,  or  desponding  in  adversity."*'     As  Ood 
bath  set  winter  and  summer,  day  and  night,  over  against 
one  another,  {Gen,  viii.  22.  Psalm  Ixxiv.  16,  17)  so  good 
and  evil  in  the  life  of  man,  {Lam.  iii.  38.  Isai.xly.  7)  that 
ID  prosperity,  a  man  might  not  say,   *  He  shall  never  be 
moved ;'  nor  in  adversity,  '  He  shall  never  be  delivered  f  but 
that  in  the  one,  he  might  learn  moderation ;  and  in  the  other, 
might  exercise  faith  and  hope,  and  might  thankfully  receive 
both  good  and  evil  at  God's  hand.  {Job,  i.  21,  and  ii.  10) 
^'  Habet  has  vices  conditio  mortalium,  ut  adversa  ex  secundis, 
ex  adversis  secunda,  nascantur.^     As  in  a  curious  and  well 
proportioned  building,  one  side  doth  exactly  answer  unto 
that  which  is  over-right  it ;  {Ezek,  xl.  21)  as  in  a  balance, 
the  weight  in  the  one  side,  doth  poise  and  answer  to  tlie 
wares  in  the  other  ;  so  doth  God  measure  forth  good  and 
evil  in  the  lives  of  men,  and  proportion  them  to  one  another, 
SO  as  may  be  best  fitted    for  human  frailty,  and  most  con- 
ducive unto  the  spiritual  good  of  his  servants.  (1  Cor,x.  13. 
Pmlm  xc.  15,  and  ciii.  9,  14.  2  Cor.  i.  4,  6,  9,  10.  hat.  Ivii. 

16—18) 

To  the  end  that  man  should  Jind  nothing  after  him]  Or,  '*  To 
the  end  that  man  should  not  be  able  to  find  out,  or  to  foresee 
any  thing  that  is  to  befall  him  afterwards ;  that  it  being  im- 
possible for  him,  by  his  providence  or  prudence,  to  prevent 


158  ANNOTATIONS   ON  [CMAP.  Til. 

that  order  and  vicissitude  of  eyents,  which  God  hath  fore- 
ordained, he  may  thereupon  resolre  patiently  to  aabmit  to 
the  will  of  the  Lord,  (which  must  obtain  notwithatanding  all 
our  unquietness)  and  to  adore  the  wisdom  and  goodneaa  of 
God  ;  who  as  he  doth,  by  his  sovereign  authority,  whatsoever 
pieaseth  him  both  in  heaven  and  earth, — so  doth  he,  by  his  ad- 
mirable wisdom,  and  fatherly  goodness,  so  dispose  of  thingf^ 
and  so  temper  them  together  for  the  good  of  bis  servants, 
that  none,  who  comes  after  him,  can  mend  hb  work,  be  abk 
to  order  things  better  to  his  own  advantage  than  God  balh 
done ;  and  hereupon  since  no  man  can  find  out  any  thing 
superfluous,  any  thing  defective,  any  thing  irregular  in  the 
work  of  God,  any  thing  which,  if  he  had  been  consalted, 
might  have  been  better  done  ;  every  man  therefore  ought  to 
take  heed  of  fretting  or  complaining,  or  finding  fault  with 
the  providence  of  God  towards  him,  and  believe,  that  what 
the  Lord  doth,  is  best  done,  and  accordingly  acquiesce  in  it, 
and  with  silence  and  submission  yield  unto  iL  (1  Sam4  iii. 
18.  2  Sam.  xv.  25,  26,  and  xvi.  10.  Psalm  xxxix.  9.  Acts,  zl 
17,  18.  Isai.  xxxix.  8.  Rom.  viii.  28.  Jo6.  ix.  22,  xiii.  14,  15, 
32.  Mic.  vii.  9.   Lam.  iii.  26—39.  Job.  xl.  4) 

Ver  15.  AU  things  have  I  seen  in  the  days  of  my  vanity^  Sfc] 
He  confirmeth  the  former  doctrine  of  God^s  dark  and  won- 
derful providence,  by  his  own  observation  and  experience. 
'^  All  these  things  have  I  observed  in  my  vain  and  short  life.* 
(Chap.  vi.  12) 

There  is  a  just  man  that  perisheth  in  his  righteouvtess.']  "  Is 
oppressed  and  ruined,  being  innocent  ;^  or,  ''for  his  right- 
eousness;" asNaboth.  (1  Kings  xxi.  Hab.  i.  13.)  In,  sonie- 
times  is  as  much  as/or.  (as  Gen.  xxix.  18.  Hos.  xii.  13.  Uor. 
xviii.  28.  John  I  14.  MatlA.  vi.  7.  Acts  vii.  29.) 

jind  there  is  a  wicked  man  that  prohngeth  his  life-}  '^  Lives 
impunely  in  a  wicked  way  without  controul ;  and  that  many 
times,  because  he  is  wicked.**  {Job  xxi.  7.  Jer.  xii  1,  2)  The 
Lord  hereby  teaching  us,  that  there  is  a  day  to  come,  wherein 
he  hath  appointed  to  judge  the  world  in  righteousness,  called 
^  the  day  of  the  revelation  of  his  righteous  judgements/  {jteis 
xvii.  31.  Rom.  ii.  5)  He  is  most  just  and  righteous  now  in 
all  his  ways  of  providence;  but  many  times  in  them  he 
hideth  himself,  (Isa.  xlr.  15.)  that  he  may  exercise  the  &itb 
and  patieoce  of  bis  servants ;  and  that  the  perdition  of  wicked 


CHAP.    VII.]       THE    BOOK    OF    £CCL£81A»T£S.  159 

men  at  the  last,  may,  by  his  long  suffering  and  patience  to- 
wards them,  be  the  more  conspicuous. 

Ver.  16.  Be  t%ot  righteous  aver  much,^  Some  would  have 
this  spoken  in  the  name,  and  according  to  the  judgement  of 
carnal  reason,  as  a  politic  precept  unto  neutrality  and  indiffe- 
rence in  good  courses.  '^  Seeing  piety  and  righteousness 
doth  so  often  expose  men  unto  danger,  be  not  therefore  over- 
forward  and  religious,  over-wise  and  scrupulous :  be  not  so 
inflexible  upon  grounds  of  conscience ;  remit  a  little  of  thy 
strictness,  and  accommodate  thyself  to  the  exigence  of  times 
and  circumstances ;  slacken  thy  hand,  strike  sail,  loosen  the 
rudder-bands  in  a  tempest.  Why  shouMst  thou  unneces- 
sarily expose  thyself  unto  danger  P*^  But  I  rather  conceive 
that  the  name  of  the  mean  is  here  given  to  the  extreme ;  for 
a  man  may  many  times  do  a  thing  conscientiously,  and  upon 
an  opinion  of  duty,  and  thereby  involve  himself  in  much  trouble 
and  danger,  when  indeed  there  was  no  necessity  so  to  do. 
(1  Sam,  XV.  21.  2  Sam.  xxi.  1,  2.  Joh,  xiii.  8.  Rom,  x.  2,  3. 
Phil.  iii.  6.  ^cts  xxvi.  9.  John  xvi.  2.  Col.  ii.  18.  1  Tim.  v. 
23)  And  in  this  sense  the  meaning  is,  "  be  not  righteous  over- 
much'^ be  not  too  much  bent  on  a  thing,  just  in  thine  own 
opinion ;  but  temper  thy  zeal  with  godly  wisdom ;  advise 
with  others ;  lean  not  on  thine  own  understanding  ;  make 
not  thyself  over-wise,  as  if  thine  own  private  judgement  were 
ground  enough  to  regulate  all  thy  behaviour  by ;  flatter  not 
thyself  in  any  opinionative  confidence  of  thine  own  ability  to 
jndge  of  ail  that  is  fit  to  be  done,  but  think  soberly  of  thyself. 
(Bam.  xii.  3)  The  more  humble  thou  art,  the  more  wary 
and  circumspect  thou  wilt  be ;  and  the  more  wary,  the  more 
nfe"  '  Some  apply  this  against  too  much  rigour  and  severity 
is  censuring  of  men  for  unjust,  when  we  see  them  perish  ; 
or  for  righteous,  when  we  see  them  prosper,  grounded  upon 
the  doctrine  of  the  former  verse.  But  I  rather  take  it  for  a 
GBntion  and  direction  to  moderate  our  zeal  with  prudence, 
leit  it  bring  upon  us  the  forementioned  danger.  {Maith.  x. 
16)  It  was  the  commendation  of  Agricola  in  Tacitus,  Ra- 
timiit,  quod  est  difficillimum,  ex  sapientia  modum.''^  '*  Quifr> 
quia  pins  Justo  non  sapit,  ille  sapit.^ 

Ver.  17.  Be  not  over  much  wicked,  neither  be  thou  foolish,  4rc.] 
Thongki  there  is  a  wicked  man  that  prolongeth  his  life  in 
hb  wickedness,  do  not  thou  thereupon  take  couiege  to  let 


160  ANNOTATIONS    ON  [CHAP.  ril. 

loose  the  reins  to  all  lust ;  or  to  make  the  impunity  of  others 
an  encouragement  to  any  excess  of  wickedness  in  thyself; 
for  this  is  folly  and  madness  to  run  against  a  rock,  becaase 
some  one  or  other  hath  escaped  shipwreck/'  He  doth  not 
here  allow  any  degree  of  wickedness  ;  but  because  in  many 
things  we  sin  all ;  and  no  man,  by  his  greatest  vigilance,  can 
preserve  himself  wholly  from  miscarriage ;  therefore,  he  warn- 
eth  us  to  beware,  above  all,  of  breaking  forth  into  presomp- 
tuous  sins,  and  superfluity  of  naughtiness;  {Jam,  i.  21)  ex* 
cess  and  profuseness  of  evil ;  (1  PeL  iv.  3)  greediness  of  last. 
(JSrpA.  iv.  19.  Jer.  vi.  7.  and  ii.  2d,  24.  and  viii.  6.  Hos,  \r.  2. 
Mic.  vii.  3.) 

Why  shouldst  thou  die  before  thi/  iimeT]  "  Why  shouldst 
thou,  by  excess  of  sin,  consume  thy  body,  waste  thy  strength, 
cast  thyself  into  the  danger  of  civil  justice,  or  under  the  curse 
threatened  against  desperate  sinners  ?''  {Psalm  Iv,  23,  Prov, 
X.  27.  Job.  XV.  32) 

Ver.  18.  //  is  good  tliat  thou  shouldest  take  hold  of  thU^  4^.] 
''  Take  hold/'  that  is,  '^  firmly  and  constantly  keep  it,  and 
never  let  it  go."*"  {Isa.  Ivi.  4.  Job  xvii.  9.  Prov,  iv.  13) 

Ofthis,"]  Meaning  either  that  which  he  speaks  of  in  the 
present  verse,  '  the  fear  of  God,'  whereby  the  heart  will  be 
preserved  from  vicious  and  imprudent  extremes,  and  the  dan- 
gers ensuing  thereupon.  Or  else,  the  mediocrity  he  before 
spake  of.  "  It  is  good  that  thou  hold  fast  this  counsel,  to 
follow  the  middle  and  safe  way;  sincerely  keeping  unto  duty, 
and  yet  wisely  declining  danger'"*: — and  then  the  clauses  of 
this  nnd  from  this,  must  relate  unto  the  two  former  precepts: 
'*  It  is  good  that  thou  take  hold  of  this,  namely,  that  thou  be 
not  overmuch  wicked ;  and  withal  that  thou  withdraw  not 
thine  hand  from  that,  namely,  that  thou  be  not  righteooi 
overmuch.*" 

For  he  thatfeareth  God,  shall  come  forth  of  them  alL"]  Of 
all  those  dangers,  which  extremes  are  likely  to  draw  men 
into.  He  that  ordereth  his  ways  in  the  fear  of  God»  tumeth 
aside  neither  to  the  right  hand  nor  to  the  left ;  but  doth  ob- 
serve one  precept,  as  that  he  departeth  not  from  another, 
shall  thereby  be  preserved  from  the  dangers  which  lie  on 
either  hand;  {Psalm  xxxiv.  9 — 16)  shall  have  comfort  in 
trouble,  and  deliverance  out  of  it.  For  *'  the  fear  of  the  Loiri 
is  the  beginning  of  wisdom ; "  he  doth  teach  them  bow  they 


HkP.    (VIlj]      THK    BOOfC    OH    ECCLfiSIABTKS.  161 

m^j  iraHc  without oIKbee.  (Pimlm  ^v.  12,  14.  J&h  xxii.  28. 

htiyejL  19..  Wisdom  sttenglhtmih  the  wise  more  thmi  t^n  mighty 
mkk.  Aatiope/ in  ifk  (?i/>.}By^' wisdom'  he  ^ekneth  th^t 
wisdom  which  he  advised  in  the  three  preeeditig  Yeraes; 
lfakt.ftft».of'God,  whereby  Dfen  are  taught  lo  keep  a  holy 
iKkderation^  and  Co  avoid iill  unnecesMtry  and  impVadent  ex* 
ia:evU  iiBMs.  This  wisclom  wiH keep amanfVomtb^ 
mentioned- Ter  I54«inoi^  than  ^ert,  that  i^»  many 
iBigkty.men:or  principal  coihtoandei^'can  preserve  a  city;  A 
godly  maxifi who  hath' God  for  his  friend,  and  his  angels 
liiiching^  theic  tents  about  faim>  is  thereby  much  safer  from 
dangen,  than  a  city  is  by  the-  p^o^ver  of  biahy  dyne^its  or 
{lOtentlttes,  who  are  intrusted  with  the  defence  of  it,(2  Kings 
m.  \Q.:EccUs.  \x.  16.  Isa.  viii.  10.  2  Snm,  xx.  16—22.  Prw. 
0«iv..8,  4^^.  ZabL  ii.  &^  Psalm  xxxiv.  7.  iVcw.  iii.  21—26, 
iu4.iv.  12,  IS.  .         .       • 

i'iiytw'^20.  For  thete  is  not  a  just  man  Upon  earthy  that  doeth 

goodjimsid  sitsaeth  uai.]    Though  soto^  conceive  the^e  words 

)U>  bav^jio  relation  OT  connexion  to  the  words  going  before, 

or  following  after,  yet  they  seem  to  have  a  very  fair  aspect 

teUi.Maya*  -1.  To.  the  former  words  ;  "  There  is  no  man  so 

jUft,  btt!t.he  will  sometimes  be  overtaken  with  sin,  which  will 

e^y»fQi^Q  him  unto  danger,  if  he  have  not  spiritual  wis- 

4pia  to : behave,  himself,  in  a  feir  accommodation  towards 

pthfeiTfl^^  3»  To  the  following  words,  *'  There  is  no  man  so 

j|i|ll».«vbp  doth  not  sometimes  fall  into  sin;  and  therefore  he 

Mgt)t  to  bear  with  the  errors  and  failings  of  others.    The 

^ominoa  corruption  of'  the  best  men  requireth  of  them  both 

IVMdj^ni.towanls  themselves  to  prevent  danger,  and  charity 

towards  their  brethren  to  forgive  offences:  wisdom  towards 

themselves;  that  they-  give  not  occasion  to  any  to  reproach 

aod  •peak  evil  of  the  ways  of  God :  (CV>/.  iv.  5,  &.  1  Thess/iv, 

11,  12,  l^A.  V.13,  16.   2  Cor.  xu  12.  1  Pe/.  ii.  12,  15,  16) 

cbaiity  towards  others,  when  they  are  overtaken  with  a  fault, 

M  fionatdering  themselves,  who  are,  without  God^s  continued 

litiataoce,  equally    obnoxious  to  the  same  miscarriages. 

(Gd/.  vi.  1.  Co/,  iii.  13) 

Nat  a  just  man  upon  earth.']  For  the  saints  in  heaven  are 
made  perfect ;  they  sin  no  more  {Heb.  xii.  23)  The  words, 
in- iMr. absolute  sense,  are.  a  full  testimony  of  the  imperfect 

YOL.  IV.  M 


162  ANNOTATIONS    ON  [CHAP.    Til. 

lion  of  our  inherent  righteousnefts  in  this  life;  and  that  etmk 
justified  persons  come  very  short  of  that  exact  and  perfect 
obedience  which  the  law  requireth.  (Paalm  ciii.  S,  4.  and 
cxiiii.  2*  1  Kir^s  viii.  46.  ha.  Ixiv.  6.  Prov.  xx.  9.  1  Jokn 
i.  8,  10.  Rom.  vii.  14—23.) 

Ver.  2  L  Also  take  no  heed  unto  all  words  that  are  tpokeHf  Ud 
thou  hear  thy  servant  cune  thee."]  **  Set  not  thine  heart  upon  all 
words  that  men  speak,  or  all  things  that  they  do  unto  thee: 
set  not  thine  heart  over^uriously  to  know  them  :  when  thoo 
do^t  know  them,  lay  them  not  to  heart :  be  not  troubled  tt 
them  ;  do  not  set  thyself  to  revenge  them  ;  let  them  not  dii* 
quiet  thy  mind,  see  them,  and  see  them  not."^  (1  Sam.  ix.  20. 
2  Sam.  xiii.  20.  1  Sam.  xxv.  25,  and  x,  27.  Prov.  xix.  11. 
and  XX.  3)  It  is  a  great  point  of  wisdom  to  dissemble  injii-> 
ries,  to  connive  at  them,  to  take  no  notice  of  them,  to  pais 
them  by  with  meekness  and  neglect  (2  Sam.  xvi.  10,  11) 
This  meekness  he  requireth  to  be  shewed  even  towards  mean 
and  abject  p.^rsons,  or  towards  the  poorest  servant  in  a  man^s 
family,  who  doth  sometimes,  it  may  be,  through  our  own 
provocation,  utter  some  hard  and  undutiful  speeches  against 
us.  {John  xxxi.  13,  14) 

Ver.  22.  For  oftentimes  also  thine  own  heart  kmoweiht  that 
thou  thyself  likewise  hast  cursed  others.]  The  order  of  the  words 
seems  to  be  inverted;  for  the  meaning  is,  *'  Thou  art  con- 
scious to  thyself,  that  thou  hast  oftentimes  cursed  or  spoken 
evil  of  others.**^  The  consideration  of  our  own  ff«iuent 
passions  and  infirmities  should  move  us  patiently  to  Buflbr^ 
and  willingly  to  pardon,  the  oversights  of  our  brethren.  ((M 
vi.  1.  Tit.  iii.  3.  James  iii.  1,  2.  Matih.  vii.  1 — 6)  The  moit 
sensible  any  man  is  of  sin  in  himself^  the  more  medi  and 
charitable  he  will  be  towards  others.  Pride  is  the  ground 
of  contention  and  censoriousness.  (Prov.  xiii.  10) 

Ver.  23.  All  this  have  I  proved  by  wisdom :  I  said  I  will  k 
triie,  but  it  was  far  from  me.]  He  professeth  the  truth  of  al 
which  he  had  before  taught,  that  wisdom  is  an  excellent  pro* 
tection  to  a  righteous  man  against  his  own  comiptiona,  and 
dangers  ensuing  thereupon;  and  confirmeth  it  by  his  own  ex- 
perience and  trial,  according  to  that  great  wisdom  which  Ged 
had  given  him.  Yet  withal,  he  acknowledgeth  how  short  lie 
came  of  that  perfection  in  wisdom,  which  he  promised  bin- 
self,  by  the  diligent  use  of  means^  to  attain  unto ;  profinMBf 


CHAP.    YIJ.]    THE    BOOK    OF    KCCLESIASTES.  163 

the  great  difficulty  he  found  therein  :   1.  He  was  endued  with 
the  spirit  of  God,  and  with  his  fear,  which  is  ever  accompa- 
nied with  spiritual  wisdom.  {Psalm  cxix.  99, 100)    2.  He  had 
a  personal  and  extraordinary  promise  of  wisdom  above  any 
other  men.  (1  Kings  iii.  12)  8.  He  had  used  all  the  means  to 
increase  this  excellent  grace  of  God  in  himself;    1.  He  did 
very  highly  prize  it.  (Prov,  iii.  13—26,  and  viii.  11,  12)  2.  He 
bad  the  benefit  of  a  religious  education,  and  bis  father^s  in- 
structions to  quicken  him  in  it.  {Prov.  iv.  4. — 13)   3.  He  set 
his  heart  wholly  upon  it,  that  according  to  the  property  of 
wise  men,  he  might  be  yet  wiser,  and  get  more  knowledge. 
{Prov.  ix.  9,  and  x.  14.  Eccles.  i.  13)    4.  He  prayed  earnest- 
Ij  unto  God  for  it,  which  is  an  excellent  means  to  get  wis- 
dom. (James  i.  6.  Eph.  i.  17.  Col  i.  9.  2  Chron.  i.  10)    6.  He 
had  humility,  and  a  due  sense  of  his  want  of  wisdom,  which 
also  is  a  fit  disposition  of  heart  to  be  taught  of  God.  (1  Cor. 
iii.  18,  and  viii.  2.  Psalm  xxv.  9.  Matth,  xi.  25.  1  Kings  3,  7,  6) 
He  had  all  outward  furtherances  and  accommodations  towards 
the  getting  of  it,  wealth,  peace,  power,  authority,  to  call  in 
all  the  assistances  which  might  be  useful  unto  him  in  it. 
(Eccies,  ii.  x,  10,  7.)  He  had  an  extraordinary  stock  of  infused 
wisdom  to  liegin  withal,  which  he  greatly  impioved  by  long 
and  accurate  experience.  (1  Kifigs  iv.  30.  Eccles.  i.  16)    And 
yet  after  all  this  he  professeth.  That  '^  though  he  said  he 
would  be  wise,  though  the  purpose  of  his  heart  was  wholly 
set  upon  it,  yet  he  found  that  it  was  far  from  him." — Teach* 
ing  ns  thereby,  1.  The  unsearchable  deepness  and  distance 
of  wisdom  in  its  whole  wideness  from  the  noblest  and  most 
saUiflM  understanding  of  man.    (Job  xxviii.  12—21,  and 
zuvii.  15—23.  and  38.  per  iotum.  Rom.  xi.  33,  34.)  2.  That 
the  most  perfect  saints  are  the  most  sensible  of  their  imperfec- 
tion ;  as  the  more  delicate  the  senses  are,  the  more  sharply 
are  they  affected  with  what  offends  them.  (Bom.  vii.  14^24 
and  xii.  3. 1  Cor.  xv.  9,  10,  and  xiii.  9, 10)  3.  That  it  is  the 
oalnre  of  spiritual  wisdom  to  discover  spiritual  wants ;  and 
the  more  the  soul  knows  of  God,  the  greater  doth  it  discern 
and  bewail  its  distance  from  him ;  as  ibiags  nearest  the  cen- 
Utf  make  more  haste  unto  it  (Exod.  xxxiii.  11,  18) 

Vsr.  24.  That  vfkieh  is  far  off,  and  exceeding  deep,  who  can 
fimdU  cut  T\  Or,  ^^  that  which  hath  been,  is  far  off,  and  ex- 
ceading  deep :"  the  word  is  doubled,  to  note  the  superlative 

ic2 


degree,  as  Provi  itx.  14.  He  Bhewelh^a  teauM  why  Ire  wtik 
fer  from  wisdom;  becaase  the  work^  of^Godi- wbetl|er-€f 
creation^  redemption/  or  prcrvidence/ are  Very  prpfcHiiid,^iAiL 
'9tru8e«  and  mysterious;  greatly  distant  from -die  eye/aad^b^ 
yond  the  comprefarension  of  tihe^Weak  and  lAarrbw  reaaotf  tf 
man.  (Pror^  ii.  4.  Joi  xi.  6 — 10.  Pmlm  cxxxix.'6)^  i-s*.-  ,-. 

Ver/25.  I  applied  mhils  hearttohmilffandtO'$eurthfan4tf> 
teek  out  wisdom^  ^c]  Or,  '*  I  and  my  heart  tarn^  eVeiy'wq^, 
left  no  means  unattempted,  exactly  to  discover  wisdom;* -kit 
The  using  of  many  words  unto  one  purpose;  impKea*  the  mt^ 
quisite  and  curious  seai^cb'  which  Solomon  :made  in  this^o- 
quiry.  (as  Deli^  xiii.  14.  See  cb&p.'i:  18,  17,  and^ii.  S;'K2) 
Solomon  was  not  so  much  discouraged  by  the  difficulty,  m 
provoked  by  the  excellency  of  wisdom;,  knd  made-^kd  athBr 
use  of  the  profound  nesfs  and  abstmseness  thereof^  than  to 
multiply  his  endeavours  in  searching  after  it.  -   •  <   -'-  ' 

Ta  seek  vuf  toisdom  and  ike  reason  bf  ikkngs .]  -  The  •cdrioot 
art  and  subtle  contrivances  of  things  V  (the  same  wmd  tt 
used,  ver.  27,  29.  Chap.  ix.  10.  2. CAfom  xxvii  15)  whfffdrf 
we  are  taught  in  the  disquisition  of  knowledge,- especially 
that  which  js  spiritual^  not  to  content  ourselves -with  a'^abp^* 
ficial  show,  but  to .  get  rooted  and'  grounded  prinoiples;  tiuft 
we  may  be  able,  with  full  assurance,  to  give'«  reason-^  the 
hope  which  is  in  us;  (1  Vet.  iii.'15)and  to  have  a:  dlMiAet 
comprehension  of  the  truths  that  we  may  be  ro<yted  and^facMl 
in  it;  {EpL  iii.  16,  17,  18,  and  iv.  14)  arid  give. a  cleaf  alld 
deliberate  judgement  upon  it.        ■    ^  -  -  -        -•  \- " 

Imid  my  heart,^  That  is,  *^  I  did  heartily  and  leHonaly 
seek  out."^  The  copulative  Vau^  doth  either  impoit  »'pKfpa>< 
sition,  *  I  with  my  heart  did  search  V  (isk  I  Sftm^^xivC  l9)'dM 
moire  clear  explication;  '  I,'  that  is,  -^myheart^  ^'tifi^ 
learned  conceive  that  copula  many  times  to  signify  as  mack 
as,  ''  That  isv^^-  (as  Gen.  xxxv.  12.  1  Chron.  xxi.  13.  \2  :Sam 
xvii.'12.  1  <Sam«  xvii.  40,  and  xxviii.  3)   '•   '-^^   .   :"      -  ^*' 

And  to  know  the  wickedness  of  folly,  evm  offaotishsetstad 
madness.]  Or, '  the  foolishness^bf  madness  :V  as  die  apostM 
expression  is  «jbMp1»x2^  KfAoprlaj  ^n  sinning  sin^^  (Bom,  nu 
13)  so  here  the  Wise  makieJ^resseth  the -desperate' wtokfA^ 
ness  and  ^foUy -of  ^corrupt:  hearts,  by  .^^wickvdnesB  of  feHy, 
and  fooliiAness  'of  madness  ;^  thereby  signifyiiig  ^Ibe 
and  deep«orruption  and  deceit  which  is' in  the  h^art  oi 


dHAPJVli;}   THE    BOOX    Ot    ECCLLSl ASTE5.  tQi 

tile,  knowledge  whereof  jie  did  Kearcli  after,  that  he  might 
be  the  hotter  sble^ta  bouvince  and  .to  dnsect  the  consciences 
of  >othert.ni"6ar.   xiv.  ^;  -2^/  Heb.  iv.   12/  Ezek.  xiv.h? 
l9idirx\ix.a.'PMfk'xW.5\  'RevM  !«)  OnfyV his  study  is  ki 
thi»  ord^r  s-^i^ret,  he  searcheth  nAd  seeketb  oat  wisdonQyaa 
all  "antidote  vgainst  the  danger. of  his  second  studiesi  to 
tMacaver^he'widkediiesfl,  folly,  and  niadne«s  of  sensnal'plefk« 
VnVeff:'*^  Ahd'thereibre  weshrf(  ch%^Tvef,  that  in  the  partiottlar 
Viokedn^ss'^ivb  he  fipeerfiedi-  in -the  next  veise^  ^amelyi 
tlie*^GKiciM^nt8  df  h  whorish  wemai^;'he-doth  often  p^efnise 
the  conimendaticin^  of*  Wisdohi,  aiid  the  study  of  ahat,i  air ^n 
tflfettturfY^«*entix*n  of  that  misihi^f.  ^{P\'ov.  Tivl(»-^lS^'ind 
V:  lV*,*«;'attd  n.' 6,' 20^24;'  Protf^^W.  4,  ^,  a*d iir.4<Mil«) 
^^^enQ&.'Ahd  Ijintttndre  biHerHldm  dettthtke' itomaarwko$i 
lmirC^W'sfl(fre$*tind' nefs^'-i^t.]     If e  showeth  the -diadorary 
Virit!fr'he*tMc)  ti]facle'by*h)s  t^ufly  to  frndotit' the  wickedness 
df"Allj)\'and  fooiUhnk^bs't^f  madne^  by  itistshtting' in- one 
tHIf ticbtflf  ^^anity  of  the  wifes  and' stibtiltier  oPittiHots ;  wliich 
i!f'j(rirtr*ftcteei«ary*for»hint  -to  add  t6  the  fbmret  fcatalogue-bf 
vanities,  that  he  faiight^  grve  to  the  (^hnrch  tiicr^;  and  leav\s  a 
t^eoVd-fbr  'AH 'posterity*,  totak'eViotice  ofhik  splecial  repetit- 
aliei'f&r^those'grota  im^o&rrflig^s^  which  by*  thtit  meafnd  he 
had  been  drawn  into.     And  here  he  gives,  1.  The  cbadracfer 
(fP'At'^hdristlworiiarf,  dfeftcribfed,   1.  By  hWi*trt)tiUy. '  Her 
fcttat**|-^siwrr6«*tind  tietir  her  btimriMg  device  to  •deceWii 
ilMWtttdtigU"iten&Uttl  fiersons,  tire  ks  gins' laid  tb  catch* nitty 
Irfektwteir,'  'UrhO' ure'  'ehtict'd '  With  the  bait,  Iwt  di«6«W  trot  the' 
fii«g€f/'(»«y  fV*rJr-ii;'aB;'fen*Vi.'24,  2e,"and'vll.«, iind'ix: 
fa^'lt;  <tld  7AcfiM4)    -2.  By  h«r'ip(Awer*  her*  hands,-*  4Hiere-» 
flSth^ih^'baichfeftHj'injld'erty,  iiAbraceth  Wm,  are  •fif^-^stnow^ 
fcofdrf'to  haxrl  Hini{4e  fottts'anan'ox  tb  the  ^tHughtei^.- 't-Pror.' 
♦H.-USy  »2lv22;  Jiid^i8iC}/i:  I'&^^h))'  2.  'Here  W  the  great 
Anigitf'ofthkse  hets  and'l>and8yto^thi^  iovtsof  tnen.    ' 
^^^fUeif^oi^^mkre'  bitter  fft^r/irfeAt/r.]*'  More  j^ehliciotis,  antt 
bring  more  heavy  miseriei't^Hhtheni.-^Wie'read' of  tlte  bitter* 
HMTtir  dedtfi,  \  Stitn)  xr.  92;  ami  of  a  woi*se  bitternearf}— 
flie •«tld«'V)f « a'* strange^ orfian  "is  bitker  as  wormwood, and 
UlerWifjxtwli'hoia  on  hett*  t'Prw.'V;  4J*6)   -Death  may  be 
tW^tenM-and  «atti^tifiedj  t&aUe  a  Avelebifae  '  and  dv^siruble 
tlfhlgtb  tt-bfelfever-'Cl  €or;xy.a^.'  1^7.i.'23.'  Air*eir.S9, 
S^    VAi  •thfe'  4itterheAte'o*^"hell^fc  inbuAble :  death"  luay  Be 


166  ANNOTATIONS   ON  [cHAP.  VII. 

honourable,  to  die  in  a  good  cause,  in  a  good  old  age,  to 
go  to  the  grave  in  peace,  lamented,  desired,  with  the  sweet 
savour  of  an  holy  life,  and  many  good  works  to  follow  pne ; 
{Rev.  xiv.  13.  Phil.  i.  21.  Psalm  cxvi.  16)  but  to  consonie 
and  putrefy  alive,  under  a  ^  tabes^  of  impure  lusts,  to  perish, 
as  Tiberius  did  at  Caprese,  ^  quotidie  perire  me  sentio  f*  to 
shipwrieck  a  man^s  honour,  ruin  his  estate,  shorten  his  yesn^ 
consume  his  flesh,  put  a  hell  into  his  conscience,  to  bury  his 
name,  his  substance^  his  soul,  his  carcase,  in  the  bosom  of 
a  harlot ; — this  is  a  bitterness  beyond  that  of  death.  (F^w. 
T.  9,  10»  11,  and  vi.  26,  33,  and  ix.  16,  17,  18) 

Whoso  pleaseth  God,  shall  escape  from  her,  but  ike  mmer 
shall  be  tcJcen  by  her  J]  Here  is  intimated  the  great  wrath  of 
God  against  this  sin.  It  is  a  sin  which  he  useth  to  give  over 
reprobates,  and  those  whom  he  in  special  manner  hateth,  on* 
to ;  a  sin  which  few  repent  of,  to  take  hold  of  the  paths  of 
life  again.  {Prt)v.  ii.  19,  and  xxii.  14.  jimos  vii.  17.  Rom. 
i.  24 — 28.  Eph.  iv.  18,  19)  A  man  is  not  preserved  from 
the  power  of  this  temptation  by  his  own  wisdom  or  strength, 
but  only  by  the  supernatural  grace  of  God. 

Ver.  27,  28.  Behold^  this  1  have  found,  (saith  the  preacher^ 
ifc.']  ThiSf  which  he  had  spoken  of,  ver.  26,  or  which  foUow- 
eth,  ver.  28. 

Saith  the  preacher.]  This  is  added,  1.  To  give  credit  fr<»i 
his  wisdom  and  experience  to  what  he  here  affirms ;  especially 
having  made  so  distinct  and  accurate  an  inquiry,  wei^iing 
and  comparing  one  by  one,  to  find  out  the  acconnt^  and  to 
come  to  a  determinate  and  clear  judgement  in  the  case,  sad 
to  make  a  certain  conclusion.  2.  To  testify  to  the  chacoh 
his  repentance,  *^  This  have  I  found,''  saith  the  soul,  whiebt 
by  sound  repentance,  is  retunied  unto  the  congregatton  sf 
saints,  which  was  before  ensnared  in  the  nets  and  bands,  of 
seducing  women;  and  that  upon  serious  and  sad  recoUectsd 
thoughts,  which  he  hath  not  yet  given  over,  but  doth  ii 
upon  the  same  penitent  inquiry  still. 

One  man  amongst  a  thousand  have  Ifoundj  but  m 
amongst  all  those  have  I  not  found.']  The  meaning  is  not  lo 
condemn  one  sex  rather  than  the  other ;  ^^  for  all  have  sinned, 
and  come  short  of  the  glory  of  God  ;^  (Rom.  iii.  23)  and  So- 
lomon had  Icnown  good  and  wise  women,  as  well  as  meo. 
{Prov.  xviii.  22,  and  xix.  14,  and  xii.  4,  and  xzzi.  10— SO) 


CHAF.  VII.]    THE    BOOK    OF    iLCCLLSl ASTES.  167 

But  he  speaketh  here  of  his  observation,  according  to  his 
former  sensual   conversation   with  wanton    women,   which 
seems  to  be  the  reason  of  the  number  here  mentioned :  for 
Solomon  had  a  thousand  wives  and  concubines,  all  strange 
women  of  the  neighbour  wicked  nations,  which  turned  away 
hia  heart  from  the  Lord  unto   idols.     Amongst  all   these 
thousand,  Solomon  had  not  found  one  good  one.    (1  King$ 
zi.  1 — ^9)  Or, '  the  subtle  counsels  of  one  man,  amongst  many, 
may  more  easily  be  discerned,  than  of  any  harlot;  because 
their  flatteries  and  dalliances  do  steal  away  the  heart,  and 
put  out  the  eyes  and  judgement,  and  infatuate  a  man  so,  that 
he  can  look  no  further  than  the  present  delights,  wherewith 
they  do  bewitch  him."  (Hos.  iv.  II.  Judges  xvi.  17 — 21.  Prov. 
▼ii.  21,  22,  and  v.  6) 

Yen  29.  Lo,  this  only  have  I  founds  thai  God  hath  mads 
man  upright ^  but  thei/  have  sought  out  many  inventions^]  This 
'^  09sfy:  He  could  not  discover  all  the  streams  of  wickedness 
and  folly  amongst  them :  but  the  original  and  fountain  of 
them  all  be  doth  discover,  namely,  the  corruption  of  the 
heart  of  man  by  the  fall.  This  he  found,  that  their  wicked- 
ness was  not  from  God,  nor  by  creation ;  but  from  them- 
selves, and  their  willing  entertainment  of  the  temptation  of 
the  serpent.  Some  more  subtly  expound  these  words,  as  a 
confirmation  of  the  former : — '*  God  made  Adam  right,  and  so 
he  continued  so  long  as  he  was  alone :  but  when  the  woman 
was  given  unto  him,  she  tempted  him,  and  then  they  sought 
ovt  many  inventions.'*'  The  woman  was  first  in  the  trans- 
gression:^ (1  Tim.  ii.  14)  but  here  he  speaketh  of  both 
sexes  together  under  the  name  of  mam  and  sheweth,  that 
they  were  made  without  any  of  this  sinful  and  subtle  wis- 
dom, after  the  image  of  God,  endowed  with  divine  wisdom 
to  discern  the  way  unto  true  happiness,  and  with  perfect 
ability  to  pursue  the  same.  (Gen.  i.  26.  Col.  iii.  10)  But 
though  he  were  made  upright,  yet  he  was,  as  a  creature,  mu- 
table; and  so  subject  to  be  overcome  by  temptation,  and  ac- 
oordingly  he  did  easily  admit  of  the  temptation  of  Satan, 
and  sought  out  many  inventions  of  his  own,  did  not  con- 
lent  himself  with  that  way  to  happiness  which  God  had  pre- 
scribed ;  but  fancied  to  himself  a  higher  perfection,  and 
yielded  to  follow  those  new  ways  unto  blessedness,  whicl\, 
Sutao  and  his  own  deceived  heart  did  suggest  unto  him ; 


I-fl8  '^      annotations:  oar     iHT[<[iMi^..V4tt;^ 

emd  80  ^folV  fixMin  *biftifritniiiv&  honour^  aJidibsfanM  likbUiS 
beasts  thait  perrsh^  saud  contracted  si  bettomlesslMriitABtMicifi^ 
abtfe-  depth  i^i  sinftil  cyeodt^:  Mrlucboiioneo&lit»<X>M 
thorougbly  cSearch^aDd  ldi9cow.^(J\iriXY&.  ft  lIuHA^iw^lfH 
Jer.  ii.  23, 24^'and outxii.  32)  Byi  irsaiiy  inventi<mk\  be  unoMHf 
eth  all  tbos^  vain,  tbougb  crooked  cbiiosels^^Dd'J0aniBd4diifai 
w^«wit;li  .men  do  |)acify^paIliatei'dxoii8e^idei«ckLmlk^tMiif 
sinful  courses.  (fW/m  cxix^r  l'3d.  Edfk-u^&lK'S^GK^^.-iJ.  <!/ 
G€ii,  vi.'6)  LudQVEcijis  de  Di^^tTansiateth  vihe>4vopd0>thgiisi 
'*  Ipsu^auttluquij^sierunt  cogitationes  D&agriaturA^iluj^^btl^l^ 
out  the  iuTentiotiSi  of  mighty  iim^ny*?  ori.of 'the/  ang^li^  ^wl^ 
w^re  not. 'Cont^pted  with  their  own  station^  but  forsk>ok>ttY 
{Jud.^y^  6)  and'  iEK)'feIaA9th  to  theUemptatioa^  itff  Um^'  )$«NJ 
pent, — '^  Ye  shall  be  like  unto  Gods,  youishdV  befMvdiik)^ 
into  a  nobtor^nd  laore^  ho^ouftibid^^MMallMoR  khaBf-novr^jitM 
afi^dn."?  (GenAiui)  TheSeVtbouglilsj  'beltig^'^u^^^dq^^ 
Sataii, '  ihey  ambitiously  «ntetdHift)od';>':aiid<«oiMl'>rf6yi  tl|^ 
primitiveipferfeGtiM;^oi''^''   -'i*  ^i*<i  miDiii  ir.;^;fio.'ii«  y^llv/l  Una 

l.'.Aii:.'  11  'r\:  U'.l)  ,iji;i  t  t  ^j:\  i'.'u\'V     .IIj.'I  'i-b  yd  man 'io  Mi-jti 
...■;ilt  /.i'./:r    :-,      :  ;i  CHAPTER ^VIlIv-^   '^'<':i   J'Jii  ;<i;w>>»?i 

;.  The- W<i8e  Budf  ^rooe^«thi  ih  thiir  chapter ^o  glwjfuvtb^ 
preeepts  ^  tbuchin^  4i-aiK|uillity  oHif(»c  i  •  AYiid' tfaey>are^*  I  it  f^tio^ 
tioalM  'prudiefeioe'Urith'  'the  feshr  ef  ijwA,  '^biohi  silaiibpiai  kind  of 
inAJBSty  and^  ilusDreoa'tb^  fa^iof-ia  tnaii^'ttiid^inake'litvlS' 
be>had  inirerrer^ndeof^'odiefs^'itrerv  t.  "2;^'Obedi«tic|f!%o<nM^ 
gisirkttB»  iWitfaooit'  hakily  ittt^mptin^,  ct  obsiinltefy  f«rmif; 
itigiin^fbuyTdbellioius  design  ;'itb6in^tnitfHm  potiilac^iakthif 
please^  td;av^nge  Uitemselfr^  iirpo)y«sliir4jh^2^  8l,f4fi«5;'iS(f  Fm^' 
parddnoss •  of  hedrt'tc^  bear  kie^i^itabM'  eviiay 'by  «<  t>i«rftat'obl« 
servati^ni^^ 'times,  "tind^jqdging'  df  What  i^,  ki  vI^odearnmoB^ 
of  sUch  find^such  di^mstatio^,  fitt^tol^  rfone^  and  itAM 
things  laite  dark  and  «indidoe[rn'ifblevito  'dis)^o8iB>'Ottr'  4ic«rti? 
quietly' to  yield  to  the ^pvorfdene^drGodi<ver.^'f6i  V^i'SJ 
4.  Betatise-it  is  fi-v^rygrdaft  teM&)»td(^fon'ulilo  dfeqjiieltisw 
and  >idipatieace  of  spih*it>' wbeA' a  ^an^^HvcrtbfiuiiA^r'iHckai: 
rolers>'«^inst  iVbcise  <n'tf^ly  all  a- man'd'WIsAkxr  tod^«-afe<t'^ 
Hess  eanfihaftily  be!  sefcuritjr  enoi^gh':  lier  thdr^te,.  )^<Hi^ 
s^rfiith.the  providekic49  of  God' \n  thiti^-'^tiraUir.  f<tfrJOjlOy 
2.  >THe'tei»Gi&'of<that'  infi0l«Ai>e'and>^CM9  ef(leiil«tni4he 


CMAP..TIvI:U']j    THE    BOOK'    DP    ECCLESIASTES.  1^9 

liiis^iof 'feikb  luen;  yerr- 1 }.  3«  The  groanda'of  cbmfbrt  uoto 
ijtod  ftMO  in  tftiftfteniptution,  and  of  terrors  aoQ  nsstraintbpcU 
•viijiD'^n;,  notfrithsfeMiciing  thtin^  pretent  pow«r  and  pl^pft  ityj 
▼ek  12^13.'-  lAifitt§  doxfha  geiiernl  firopi^tlol^coneertiing 
Gk)dVpibt{d)Bn<^  ill  the  dfFair«  of  thiB>  lifie,  itfaevennto^'godl 
meh.shMId  aiibinit -w^r.  14'  6.  A^cheerAii  enjoyment  of 
odtwaird'kud- present •Uessings,  without  anxious  ^ioitiud^ 
fMP'tbte  futumi  verj' liii'i  6.':A  patient  regting  intfobeippoviw 
dhik)s .  ttt£  iGbdj  ad aming:  Ut&  . workv,  and  iad4»r iog,  •  tkht  •  aan 
^IBoncbaUeii^ss  ofbia  couns)il9:?'iwho8e|ijdg^mentk,-thoiigh 
theyjioa^  be  isecrQt^^y^t'ttlMiyrixmnnot.  be^  unrighleo«B«  ver; 
Wtii'fc^vvfc*!  )  .  vj.      .  lil  h-    III  »..4il  ■  lji'--i  ■■.'    i     :il' i!  .jI;  ;  .  •.•!. 

Ver.  1.  Wko:ii^as'tbi^sk  ntbu^l/wtd^iDka  kndttMih^ikiei^ 
fmtiti^\fi^\  flrVMufg^^j-^r.^t^had  s^hia  heart  4d>aeW>^iit.^]8. 
AoBi«nd<ib%^xha^l.Tt«,i26ii  SAdd.baTing  tbere  bardie  A  ihb 
lilieiiof  Ahi6^  t\ito,-afitthi»(me  of^hc  Scriptuk^  inany  timetiia; 
ikUt  tU'Oittieinbera  Of  brani^eB  bf:a/&iibjieet  at«  pnopo8edv>t4 
bMuUei  the  latter  iirst^  andtl^h  to-reiunYt  the  fonnaivV.  ^tffiei 
hold  iiowigood  and  pleasant  it  is,  for  bretbr^n-tu  dweR  to^ 
gtiher  in-boity  ;^  .{Pmlm  exxxiii,:  l):pleaiiant  ia  the  pre^ 
oi^iia  oibtteeht 'of'iAdrqte  VenCS.? good' and  profitable^ 'tU 
th^Idenv  of  Htinion,  ver;>3.'  i(/Mir.*lvi. 3,^4^  6)'ih^  ddtk'bere 
NtorH'to^tlie-fonner  tu^mber/aliewiii^  tlie  exoelleilce  of>wi»A 
doM^'iviiefeunto  no  otli^.  is  tO'  be;  compared* «'  Thdiprefik 
CdphAAss^^^^  .understood,  dither  tt^  a)notr  of  similitiidei 
^'Wbdiisiaa'kh^  wisd  man?''  i'e.'^  Nona  ia  to  beoonblparediKb 
hMkk;?>and  toit  loajrbe  und^rstd^d'ab  Hipoh^'Of'ihivnbelf; 
*MW\n  hath  -  litiain^-  a  ^reatidr  maasufe  of  *  wisdom  than  •  I 
have?  who  yet,  with  my  utmost  stadias/ hai^v- Hot  been  aUb 
ko^tfibd'OiittbBporfeQti6»df'ft.^€hap.  ^:i.93>24;  OV  it 
Mby'bo' takeid  ^pro- ii^tk  vtsntatis^^ahd'So^^he -senae  to)U;\ 
thal)'|^so  hiaii ' «sn  attain  uiito^  perfect  .wisdcim.^'  (aa  ' toti 
Jf6»-V7)  .'-'»*'  '*        ^    •'■   ' -^  I   '  '••  '   "•  It   ■  I'-  'I.  I.) 

A\\^tnd  Avko  kmiwtth  the  interprelatSbii'  of  a  thtptg?}  Here»  ArM 
4iiw>»0Tt8  4)f  wise  mien  notbd^  uht6  iia,  1.  Hetha't^is /wiaeia 
hhnaMfz'^'  Hd'  that  ib  ablo  to-  teacb  othcni  wisdoiq.  '  Or^ 
^»whoife  alb^e  trdty  to  jadge  of  <all  affairs^  and  rightly  to 'dia^ 
cern  what  in  every  case  is  to  be  done,  4r  left*uildon^7V 
(!Dd<»;ii»i4i«5,  7','and»ivii3;l6>  '  .^  ■■""  ...^^'  ;.>\  V 
■  u\d'muri4wisdoi9hjmBketk  1ii^faceti>sHiHei\  This  seemeAi>tJ6 
•KadflFio  the  brightneaaofMbsd&Vfaoe^^C^iW.' xxkhr.  >29l 


170  ANNOTATIONS    ON  [CHAP.  Vlll. 

30,  34.  the  like  whereunto  we  read  of  Stephen,  (jlcis  vi.  15) 
Hereby  is  noted,  1.  That  wisdom  doth  beautify  a  man  with 
tranquillity  of  mind,  and  cheerfulness  of  countenance;  ''  ^pem 
fronte  serenat.*^  {Psalm  iy.  6,  6.  Prov.  xv.  13»  and  xti.  2i. 
Psalm  xxxiy.  o)  2.  That  it  maketh  his  light  of  holiness  to 
shine  out  unto  others.  {Matth.  v.  16.  John  v.  36.  Phil.  ii.  16) 
3.  That  it  rendereth  him  reverend,  venerable,  amiable  iathe 
eyes  of  others,  and  doth  conciliate  special  honour  and  favour 
unto  him,  in  the  hearts  of  those  that  converse  with  him.  (JioA. 
xxix.  7 — ^16)  4.  That  it  enlighteneth  his  eyes,  that  he  may 
more  clearly  understand  what  he  is  to  do,  and  to  leave  un- 
done ;  the  light  of  the  Lord  shineth  on  his  ways.  (Psalm  xxv. 
9.  Job.  xxii.  28.  Psalm  xxxi.  8.  1  John  ii.  20. 

And  the  boldness,  or,  strength  of  his  face  shall  be  changed,  or, 
doubledJ]  By  the  *  strength  of  the  face,'  we  may  understand 
fierceness,  impudence,  sourness,  austerity,  (as  Dan.  viii.  23 
Deut.  xxviii.  50.  Prov.  vii.  13,  and  xxi.  29.  Isa.  iii.  9.  Psgl. 
X.  4.  Jer.  iv.  3)  Wisdom  changeth  all  this  into  mildness, 
meekness,  and  sereneness  of  countenance :  as  Moses  was 
the  wisest  and  holiest,  so  he  was  the  meekest  man. 
(Numb.  xii.  13.  Prov.  xi.  2)  2.  By  *  strength  of  face/  we 
may  understand  'confidence  and  courage:^  For  '^the  rigbte* 
ous  is  bold  as  a  lion.^  {Prov.  xxviii.  1 )  Guilt  and  shame  cast  ^ 
down  the  countenance ;  {Gen.  iv.  5,  6.)  righteousness  and  wifl^/S 
dom  embolden  it.  (1  Sam.  i.  18.  Job  xi.  15.  Luke  xxi.  28) " 
And  in  this  sense,  some  read  the  text  thus,  (which  the  ori- 
ginal word  well  bears)  ^^  The  strength  of  his  countenance,  his 
confidence  and  courage,  shall  be  doubled.^  (Chap.  iz.  19. 
Iwi.  xl.31.  Prcw.  iv.  18.) 

Ver.  2.  /  counsel  thee  to  keep  the  king*s  commandment^  and 
that  in  regard  of  the  oath  of  God.]  I  to  keepj  There  is  in  the 
original  an  ellipsis,  and  something  necessarily  to  be  supplied: 
(as  is  usual  in  other  places,  Psal.  cxx.  7.  Hos.  xiv.  8. 
2  Cor.  ix.  6.  Matth.  xxv.  9.  2  Thchs.  ii.  3.  1  Tim.  iv.  3.  Gol 
xxv.  22.  Matth.  xxi.  30)  ^'  I,  if  thou  wilt  admit  of  my  coun- 
sel or  persuasion,  thus  advise  thee.^— It  is  but  elliptically,  to 
intimate  a  special  emphasis,  and  to  give  authority  to  the  pre- 
cept. {Gal.  V.  2) 

To  keep  the  king^s  command.]  "  To  observe  the  mouth  of 
the  king.**  The  angels  are  said  '  to  see,'  or  <  observe  the 
fece  of  God,'  in  token  of  obedience  and  readiness  to  execute 


CHAP.  VIII.]    THE    BOOK    OF    £CCL£8IA8T£S.  171 

his  commands.  (Matth,  xviii.  10.  Esth.  i.  14.  1  Kings  x.  8) 
The  mouth  is  often  used  for  the  command,  which  proceedeth 
from  it  (Exod,  zxzviii.  21.  Numb,  iv.  27.  Josh,  u  18)  Our 
obedience  must  not  be  according  to  our  own  fancies  or  con- 
jectureSf  but  according  unto  the  prescript  of  the  law ;  for 
the  law  is  the  mouth  of  the  magistrate.  This  is  one  special 
part  of  prudence*  in  order  unto  tranquillity  of  life,  to  be  faith- 
ful and  obedient  towards  magistrates^  and  not  to  make  our- 
selves wiser  than  the  law. 

jlnd  that  in  regard  of  the  oath  ofGodJ]    These  words  are 
both  an  enforcement  and  a  limitation  of  the  duty  prescribed. 
1.  An  enforcement:    It  is  necessary  to  yield  obedience 
onto  magistrates,  not  only  out  of  fear  towards  them,  because 
of  their  sword ;  but  out  of  conscience  towards  Grod,  and  be- 
cause of  his  TOWS  that  are  upon  us.  (Rom.  xiii.  6)     And  so 
it  seems  to  relate  unto  some  covenant  and  oath  of  fidelity, 
which  was  taken  by  them  towards  their  princes.     We  read 
.  of  the  covenant  between  the  king  and  the  people  made  before 
^_die  Lord,  1  Chron.  xi.  3 :  and  a  promise  or  league  made  in 
tne  presence  of  God,  was  likely  to  be  by  the  intervention  of 
an  oflLth,  as  the  covenant  between  Abimelech  and  Abraham, 
Gen.  xxi.  23,  24.  (See  Gen.  xxvi.  28,  29,  and  xxxi.  44,  53) 
And  this  may  seem  to  be  intimated  in  that  phrase  of  ^  Giving 
the  hand  under  Solomon  ;"*  which  we  render,  **  By  submit^- 
ting  themselves  unto  him,*^  1  Chrbn.  xxix.  24.    A  like  cere- 
mony whereunto  Abraham's  servant  used,  when  he  sware 
faitbfiilness  unto  him.  Gen,  xxiv.  2,  3,  and  xlvii.  29.     So 
'*  giving  the  hand/*  was  a  ceremonial  confirmation  of  some 
sworn  covenant  or  promise.  Ezra  x.   19.    EiMek.  xvii.   18. 
X^f^  ^  oAX^Aow  kotSin^f  Koi  wtario'eafTo.  Iliad.  6.  And  hence 
pome  here  by  '  Juramentum  Elohim,*  understand  the  oath  of 
the  magistrates,  who  are  sometimes  in  scripture  so  called ; 
{Exod.  xxii.  28.    Psal.  Ixxxii.  1,  6.  Josh.  x.  34)  thereby  to 
ttach  them  to  rule  for  God,  not  by  their  own  lust,  but  by  hit 
law,  and  for  the  good  of  his  people.     But  I  rather  understand 
by  the  *  oath  of  God,'  *  an  oath  sworn  unto  God.^  (Isa.  xix. 
18,  and  xliv.  4.  2  Chron.  xv.  12,  14,  and  xxxiv.  31,  32)    So 
that  we  are  bound  to  be  obedient  unto  magistrates  for  the 
Lord^aaake;  (1  Pet.  ii.  13 — 17)  as  servants  are  required  upon 
the  same  account,  to  yield  obedience  to  their  masters.  (£/»A. 
Ti.  6u-8.) 


{^  ^^  Tbis'fcUuifcl  c«irtlnheth  b  timitatfohi^by  wbichont  obe> 
dtehceTmto'meii  is^  to  bo'  bounded  :'"  Kfep'tfieRin^t  nwrf. 
wa/if/v,'  iy«t'%o).  thfct  ■thA»"(fo  Aot  violate  *thirre'  oath  and 
isbetiience'  dofe  >  mrto"  God.  "ThyserViCe-  M>  -the  oae  milst 
hii  such !as wit)  cdqeist  wjth  llie  feaitytb  the  oOher  :"-fci'  i*e 
hre  'faouti^  tint»'God  flnd<  his  ccrrit^  by  oath  aiid  ooTeAant; 
(l-'J^rtJnil.^ll  'NffAjJK.S.8,^fin<iT;.29.'y'W.'  «xIk;  10l>)'aMd 
no'Bubbntinate'obefeheiLoe'tc'others-inufit  make  iie  fei^^Aar 
duty  unto  him.  ( 1  Sam.  xix.  I, and  xxli:'4T.'<J^rr.  itii:'16,  17, 
m  -Mcttiv.  m  artd'V.«2(h  l-Prf.'*  iiv  17;   /Vjd  it^^vv  «I.  1 

Ki»^9\xr.-^i'-Rit/i':ii\.Qi-  VSnml  %WiA5y ■   ^ *   ■ 

••'VeV.-*.'  ^Heval^htimf-iof^ott*  df  hit  sight,  tc6i'  Or,'go^ot 
-katfiit/'bifeiof'^hn'-iifght-.J  'W'hdnCwn  T^bs'firiite -eotoe  t««elA«r, 
eit!lifef'4heWlt^r'iff'tohe'tnkeninfinilively'i'  i&^  DeHti-iil'91. 
•BsihitHn.'Q.  •Pllah'Vli^.  il3)'DP't)ie  formtrtidverbialiy.  {ts'Gtn. 

W(iV;fl8.l'l  «WTO.Wj'14j.«OT.iv.«) :.t,.    ■■  ....->=  I. 

'"  Beiiit  hnat^'lo  ignJ]-^'lt'W}gni^^s  Eodi  hhsCe,'«i  arisethokit 
of  •(etVo^»od[>ertt|rbaiiJjii  Qf'B|i^ri*,'  in  which  sense' the  i^fd 
i^frtquently 'If^en.  (Erorf.  sV.  16.  2  ««w.  iV.M!  Johixii'. 
i6>""He'  sheweift'  tRfr  root'  olF' rebellion,'  riamely,  tmpi' 
tiende/ft^rjperlurbatioti'of  spirit;- Kvberebymen'fling  off  from 
Iheir 'allegiance.  Servants  are  said  to 'stand in. thepicsene^ 
of'thelr  lords')' 1(1  KV/igsx!8;"««tft;  1.4)  90thaMW*jnt 
dot'  of  thrir  pjMfeB'cfl,'  implferf,"a  *  decH^mg 'and  cdrtin^  off 
oPobeJWnfce.'  {Jofnt'v.^:  I  A>'nfe3  »ii."l&)'  Tiiisib  onefbrtof 
ob«!iende'he>e  foMidde^.'hnstincBS'  ih  taking' o(fence>'di9co' 
vering  of chofer'and  discontent;  rtyirtgawriyift^gaJoriviJiUi** 
from  the  ppesCTipt'or  ftwn  the  coinnianda,  iw ' from ■  tbr  anger 
(JPa  liing  ;  noP  reiiltniberingUhat  Itinga  htive'raany  eyes.'BDd 
can 'Aetata  great'ilirtanoe;  snd  lon^  atmSianrfcaA  tttil} 
♦^(ihithnieithnt  flj-m  disdorilbnt  from  thi^m.  Obedience, 
iiJniitwnce,  calrtinesH  of-  spim,  a  meek  and  yielding  dJapoiU 
tibn;  inay  srtjure'and'recdniile  a  ihan,  ffor  "a  soft  answb 
twifne^h'aVi-ay  wrBth''Vwlien'tttrbidentfe  ahd'UnquiBtntts'wiW 
Out 'pluhg*  him  •ihtb-'^reattr  dinfavdnr  and  dung^r.-'AW^ 
iherandiworae'ertw  ia  wilfully  to  persist  In  difeobediAcel 
atlil  toboil  upthe  fo^rmer 'pass ion' htto  hatttiial  stnbbc^irawt 
"'DohoT  thou  aland  M  anetvlthiirg.']  "If  thou  hare  bieett 
eratispbrted  vnth  pet-turhalion:  and  gone  out  dPtlie  irayj-coo! 
aAd  tiraw  back  betifnc ;  dij  wW-fianlcnHiyBtlf  hi  Hiyrfefef> 


CHAP.Vlil.Q    THi:    BOOK    OF  .  ECCLESI ASTES.  (17i5 

ticMi»  but  labour^  by  ferbeaicanoe  and  ntkikiaesa^  tatfeoovec  bU 
Mliut  agiiip.''  {Jfrov,  :kv.  l^^iid  xxy.  I^yiand  hxjc.  ;^:2.)i..To 
'  stand'  in  a  thing,  is  to  *  have  a  fixed  and  unmoved  re^poLur 
|tMi^«ippn^it.u(J  C*ar«\ viiV  i7^^^Epbes^^A\^^13^^'jA}!  o  ^>«m>\ 
\  JPar  he  dotlhwkaUoever  jdea^eihAimJ^  iTbis  i»  notapoketi 
to.confirm^' or  gife  allowance  unto^Aay  rey<eogefu]i  and  cruel 
actions  of  princes,  as,  if  their  p^wer  <lid  st^rt e.  to  execute 
their  own  lusts :  but  be  shewetb>  besides  the  yiAf^lvess  of  i^ 
bosv  iinBafe>  and  how.  &uiU^&s.it  is.to  resist  thosei  «who  have 
power  to  do  what  they  pkase ;  ^nd  who,  being  injured  and 
provoked,  can  easily  break  ju  pieces  those  whoi  rise,  up  agaii^t 
them,  u-x'^    .\         >     V. .         \<  .un>.\  >     *  .  ■     -  ....V  .     • 

i  Ver%  4. .  WJiere  the  word  of  a  kingJKih^Ke,  />  jkoxcfr,: ^an4 
who  may  sqy  uttto  hiik,  WhaLdoa^t  (Ao#f}.!' TbU^k  nototi;i(^t 
thou  shalt  be  able  to  escape  the  wrath  of  a  king^j/pr,  jf  he 
buti^peak  the  word»  he  haib.|^wer  eoougb.  to.  reach  thee 
wtbeftver  thou,  goest.^. .  Wherever  jthe  comuiajsd .  of  a  kiv^ 
i^Qinei!^  it  is  aocompaoied  with  pov\^,  enough  to  be.vt^veoged 
60  any  tli^t  provoke  him.  He  never  w4HkU  ipstru«leAlA.^tQ 
execute  his  displeasure.  When  SauI  pronounced  death  upoi^ 
tbe  priests,  there  wanted  not.^  Doeg  to  set  upon  them* 
ilSiUB^  xxii.  18.  Dan.  v.  19) 

r.  And  who.  may  $ay  unto  kim^  Wbatdoest  thou  f]  Thisis  else- 
^hereepoken  of  <iod^  who  worketh  all  things  by  the  cpun* 
sel  of  his  own  will>  and  doth  whatsoever  he  pleasetb  both  Iq 
h^vea.and  e^th«  {Job.ixA2)  But, of  princes  and. magie^ 
taies.it  cannot  be  absolutely  and  so  fully  spoken  ^  ktr^.beJAg 
subject -liuito  error  and  niiscarriagesj  they  may  with.hun^ity 
%ni  wisdom  be  admonished-  (1  ^^m*  xiv., 45,  46)  Bu^-ha 
ftpeaketb  bere  of  the  great  power  ^ which  .tbey  bav^^ags^ii 
IKtuobi  the  people  dare  not  mutter;  (Prov.  ouuu  31)  and 
Mgbt  not,  without  much  reverence/  tocont^t  withal.  (Job 
»;UY.i8>.  .^  -  .    :,  ..w 

Ver.^  6.  iJV/u>$QJc€fpetk  thi  eommandment^  shaU  hww,  n^  ^v^J 
This  may  be  understood  either  of  the  commands  of  Qord^;- 
'^  piety  and  godly  wisdom.' will. teach  a.pian  ta^alk.so^ir- 
ciiiyispectlyt  as  that  he  shall- not  provoke  the  wrath  of  the^ 
l^iog ;  to  bis.  own  ruia  ;*'  or  of  the  commandment  of  the  kingi 
viheraof  he  spakSf  verse.3.. 
',^He  that  obierveth  hii  ammandmerUt  shall  know :  no.;  m/,] 


174 


ANNOTATIONS    ON  [CHAP.  Vllf. 


I 


None  of  the  danger  before  meationed  (verse  3) ;  ftball  live 
securely  and  quietly  out  of  fear.    {Rom.  xiii.  3,  4.     1  Tim. 

jind  a  Tcite  main  heart  discermth  both  lintf-  and  judgemaU,] 
This  IB  a  qualification  of  the  precept.  ^  A  wise  man  will  not, 
for  fear  of  danger,  or  hope  of  advantage,  do  all  that  is  com- 
manded him  by  a  blind  obedience ,  but  he  considereth  the 
season  wherein,  and  the  manner  how,  to  execute  commands.' 
Or,  '  He  knows  to  find  out  a  proper  season,  and  right  way  to 
apply  himself  unto  the  prince,  to  prevent  his  displeasure,  to 
gain  his  favour,  to  qualify  or  alter  his  commands,  if  Uiey  be 
any  way  grievous,'  (I  Chron.xxi.S.  Judges  v'}.  Z7.Gen.xxxa. 
7,8,  13,  16,  17,  andxxxiii.  12,  14.  1  Sam.  xxv.  18-^  1 
Chron.  xii.  32.  Nek.  ii.4,  5,  12,  Ifi.  Eslk.  iv.  5,  and  vii.  2, 
and  viii.  6,  6) 

Ver.  6,  7,  Because  to  every  purpose,  there  is  time  and  Judge- 
ment:  therefore  the  miserif  of'  matt  it  greater  upon  him.  For  he 
hioweth  not  that  which  shall  be :  for  w/ut  can  tell  him  rchen  it 
shall  be  f]  "  Because  to  every  purpose  or  enterprise  there  is  ■ 
proper  season,  and  peculiar  manner  of  acting ;  upon  which 
narrow  points  the  happy  success  of  such  undertakings  do 
depend  ;  and  this  cannot  without  much  wisdom  be  duly  oh- 
served ;  hence  it  cometh  to  pass,  that  the  misery  of  maa  is 
great  upon  him."  This  general  is  to  be  applied  to  the  parti- 
cular case :  a  man,  by  incurring  the  displeasure  of  bis  prince, 
bringeth  much  misery  upon  himself;  because  he  wanteth 
that  wisdom  which  should  suggest  a  proper  opportunity  and 
right  way  of  regaining  his  favour  again.  When  there  is  ig- 
norance and  folly  within,  dangers  and  snares  without,  it  it 
hard  for  a  man  to  walk  safely.  There  is  no  greater  part  of 
wisdom  than  the  prudent  observing  of  times,  circumstances, 
and  the  right  manner  of  transacting  businesses  that  are  of 
weight  and  consequence  unto  us.  (Jer.  viii.  7,  8.  Amo*  r.  13. 
LuAc  xix.  44.  Prov.  xv.  23,  j4c/(xxii.  26—29.  Acts  xxiii. 
6,7) 

For  he  knoweth  not  that  which  sliail  6e.]  Because  a  man 
cannot  foresee  future  events,  nor  exactly  judge  of  ihe  consN 
quences  of  actions;  therefore  it  is  very  difficult  to  avoid 
many  of  those  miseries  which,  by  reason  of  this  ignorance, 
do  attend  him.  There  is  one  season,  and  one  manner  of 
acting,  which  would  have  been  seconded  with  saccess,  ift 


CHAP.  VIII.]    THE    BOOK    OF    ECCLESIASTES.  175 

man  could  have  foreseen  it ;  but  any  other  time,  any  other 
way  of  proceeding,  would  miscarry.  Great,  therefore*  muat 
needs  be  the  misery  of  man  by  reason  of  this  ignorance*  who 
hath  a  thousand  ways  to  miss  the  mark,  and  but  one  to  hit 
it.  A  man  cannot  so  much  as  foreappoint  his  own  actions 
for  the  future ;  much  less  foresee  the  consequences  and 
issues  which  would  follow  thereupon.  Prov.  xxvii.  1.  James 
iy.  14)  None  can  foretel  a  man  what  shall  be,  but  God 
alone.  (Iiat.  xli.  23,  and  xliv.  7,  and  xlvi.  10)  Only  this  a 
wise  and  holy  man  may  be  sure  of, — that  whatever  falls  out, 
•hall  be  for  his  good,  though  it  may  be  contrary  to  his 
desire  and  expectation.  (1  Cor.  iii.  22) 

Ver.  8.  There  i$  no  tiuin  that  hath  power  over  the  spirit y  to 
retain  the  spirit ;  neither  hath  he  power  in  the  day  of  death."]  By 
^rit^  he  meaneth  the  '  breath  of  life,*  or  the  'soul.'  So  it 
is  often  understood.  (Geti.  vi.  19.  Job,  vii.  7.  Isai.  xlii.  6. 
Psahn  civ.  29.  Luke  viii.  55.  James  ii.  26) 

This  may  be  understood,  1.  Generally,  to  signify  the 
weakness  which  is  in  man  to  help  himself  against  the  great- 
est future  evil,  namely,  death.  No  power*  industry,  wisdom, 
can  keep  the  soul,  when  God  by  death  requires  it :  No  man 
hatli  the  dominion  over  his  own  life,  to  live  as  long  as  it 
pleaieth  himself;  nor  over  death,  to  repel  and  resist  {Ueb.  9) 
it  wfaen  it  comes.  {Psalm  xlix.  7 — x.  27) 

2.  Particularly,  to  the  present  argument  of  obedience  to 
princes,  whose  wrath  is  as  the  roaring  of  a  lion,  whose  dis- 
pleasure cannot  be  avoided.  An  offender  hath  no  power  to 
retain  his  life,  when  supreme  authority  passeth  judgement 
against  it ;  and  therefore  we  ought  wisely  to  take  heed  of 
those  provocations  which  are  likely  to  cast  us  under  so  great 
daa{^er:  for  the  punishment  of  rebellion  can  no  more  be 
avoided,  than  the  wind  can  be  held  fast.  Therefore,  we 
otigliit  to  keep  ourselves  still  within  the  bounds  of  duty,  and 
that  will  preserve  us  from  evil,  as  verse  5. 

To  retain  the  Spirit.]  <<  To  shut  it  in,  to  keep  it  from  going 
away.**  Neither  hath  he,  or  any  man,  power  in  the  day,  or 
over  and  against,  the  day  of  death,  to  adjourn  and  prorogue 
it*  ^' JSquo  pede  pulsat  pauperum  tabemas  regumque  tur*- 
fee."  The  power  of  a  King  is  as  little  against  death*  as 
the  power  of  the  meane'st  beggar.  And  therefore  some  have 
ojbMTved,  That  whereas  when  David  is  mentioned  upon  other 


J76  1  I  '   .       ANXOTATiaXS   ON"  I'  T     {CHiA'P,  iV4*ir. 

oodUBions,  .he  is  usaaily  spoken;  of  by  tbd  nHftie  6f  ^King 
'BaviU  ;'  whenhis  death  is:  spoken  of,  therein  na  itiQiHioo  of 
his  dignity  and  office;  but  only  of  his  ^natne;^.  (1  Ktiigj^li.  I) 
'  And  there  Ms  no  discharge  in  that  trar*']  Or,  no' weapffk 
wherewith  ue  can  prevail  in  our  war.  with  death.  There  is  iN) 
.' apparatus  bellicus'  against  such  an  adversary;:  no  arr6w:ot' 
javelin,  that  .a  man  ^dia  let  .fly  in  thiscoiiibat/'  Or/Theneii 
no.tnissioQ  into  this  battle;  in  vain'dnthany  inan^'go  ifa«ih-to 
make  war  Against  death.:  So  the  word  •sel&methto'-be  undef^ 
,stood«  (Psalm  Ixxviii .  49).  o^i  tori  wafala^deffdai  slf  idii^Mr.  Se 
Symmachus  renderetli  it;  ^Mt  is  noi  possible  to  stand-  in 
battle  array  against  such  an  advJersary.^.  •  The.  Septuagint 
render  it  thus,  wk  amy  oxodroXiy  Iv  iifupei  xsAJjxmi.  '^iTbereis'^no 
mission  or  dimisaion  in  that  \vrar/^  whioh  sense  our  ioterpre- 
ters  seem  to  follow,  in  their  version.;  **'  There  is  do  diBchargi 
in  that  war/'  no  man  can  have  a  vacatioa  or  an  exanctoratioa 
from  that  warfare:  therein  no  protection  or. delivenuft 
from  .the  band,  of  death.  .    ...    -     i 

Neither  shall  wickedness  deliver  those  that  are  git?eu  to-  ifi] 
Unquiet  wickedness^  sinful  shifts,,  which  men  in  dangef  an 
apt  to  betake  themselves  unto  :  though  a. man  turn  hittiMlf 
every  way,  and  move  every  stone,  yet  he  shall  not  be  abto  tb 
deliver  himaelf. .  Saul  and  Pilate  would  fain  shift  off  tiif 
guilt  of  their  sins  upon. the- people 4  (1  Sam^jiv^  21.  Jfizft 
xxvii.  24)  and  Caiaphas'  pretended  necessity  ibr  his  perse- 
cuting of  Christ ;  {Jolm  xL  50)  bi^  this  did  not  deliver  their 
souls.  By  wickedness,  here  idaay  be  undeffstood,:ia  relation 
to  the  argument  of  the  text,  '.  rebellion,,  sedijtioiiy  :disobeili'«> 
ence  against  Magistrates.^  (as  1  ^am.  xxivj  13)..  The.'wonii 
are  a  iLslooa-ts,  wickedness  shall  not  .deliver^  that  is,  **  It  shall 
destroy  those  that  use  it."  {Rom.  i-  16.  Psal,  li.  17.  Prac. 
xvii.21»  Prov.  xi.  4)  . 

.  Ver.  9.  All  this  hovel  seen,  and  applied  mine  heart  unto  em/ 
work  that  is  done  under  the  sun:  There  isM  time  wherein  em 
man  mleth  over  another  to  bis  own  hurt."}  With  iiisv.wonted 
transition  he  passeth  on  to  .the  observing  of.anotKer  vaui^ 
which  was  to  be  found  .amonst  men«  ^'.I  applied  or  gave 
mine  heart  unto  every  woik;"  (as  Chap.  yii.  525)  teacfiingia 
with  .special  attention,  to.  observe  the  ways  «f  God!8  provi- 
deocein  die^roild.  (Psal.  cxi.  2.  1  Pet.  ulO,  1 1)  When  ha 
was  thns  considering  of  the  right  means  of  living  comfortsUyi 


CHAP.  VIII.]    THK    BOOK   OF    £CCL£81A8T£8.  17T 

by  yielding  due  obedience  unto  government ;  he  found  that 
some  princes  were  so  tyrannical  and  intolerable,  that  it  was 
Tery  bard  for  men  to  live  quietly  under  them ;  they  go  on 
without  control,  and  miserably  afflict  the  poor  people, 
{Prov.  zznii.  15,  16)  for  whose  good  and  comfort  they  were 
appointed.  {Rom.  xiii.  4)  God  thus  pleasing,  in  his  justice, 
BMmy  times,  to  punish  the  sins  of  anation,  by  giving  them  up 
into  the  hands,  and  under  the  will  of  unrighteous  governors. 
{Zaek.  xi.  6.  Ho$.  xiii.  11.  Job  xxxiv.  30.  l$a.  x.  6,  and  xiv. 
20y  and  xix.  4)  But  he  sheweth  the  vanity  of  such  tyranni- 
cal courses.  They  tend  at  last  to  the  hurt  of  those  that  use 
them.  The  rod  which  beateth  the  children,  is  usually  at  last 
thrown  into  the  fire.  As  their  power  hath  put  into  their 
hands  a  greater  liberty  of  sinning,  so  hath  it  heaped  up  for 
diem  a  greater  measure  of  wrath.  (Isa*  x.  12.  Dan.  xL  36 
—40.  Iw.  xiv.  4-^23.  1  Kings  xv.  29,  30.) 

Ver.  10.  jlnd  so  I  saw  the  wUked  buried^  who  had  come  and 
gone  from  the  place  of  the  Holy :  and  they  were  forgotten  in 
ike  diy  where  they  had  so  done :  This  is  also  vanity.]  These 
words  are  obscure ;  some  understanding  the  former  part  of 
*  wicked  rulers,'  and  the  latter  part  of  '  good  rulers :'  others, 
the  whole,  only  of  '  wicked  ones.^  The  sum  of  the  former 
sense  is  this :  **  When  I  considered  the  rule  of  tyrants  over 
others,  I  observed  that  when  they  were  dead  and  buried,  they 
did,  as  it  were,  come  and  return  again  in  their  children  or 
wicked  successors,  who  reigned  like  them.*^  (Job  viii.  18,  19) 
Or,  **  when  they  had  been  deprived  and  deposed,  and  so,  as  it 
were,  buried,  I  saw  them  return  to  domination  again : — but 
other  good  men,  who  had  walked  with  God  in  his  holy  place, 
driven  out  of  sight,  made  to  run  into  corners,  and,  as  it 
buried,  in  forgetfulness,  {Prov.  xxviii.  12,  28.  Psal.  xii. 
8)  even  in  that  city,  where  they  had  done  right*^  This  he 
looked  on  as  a  great  vanity,  that  the  memory  of  good  men 
sbould  perish ;  and  wicked  men  should  be  had  in  honour. 
Bni  the  other  sense  which  applieth  all  to  wicked  rulers, 
h  to  be  more  genuine,  and  is  followed  by  our  transla- 
:— •'^  I  saw  wicked  rulers  continue  all  their  life  long  in 
dM  place  of  the  Holy  one,  to  be  had  in  great  honour ;  and 
eftsr  they  had  gone  in  and  out  before  the  people  in  the  place 
of  jnstice  and  government,  (which  is  the  throne  of  Ood)  I  saw 
thm  SMgnificently  buried  in  very  great  pomp  and  solemnity ; 

VOL.  IV.  N 


178 


ANNOTATIOWS  ON  [CHAP.  vm  . 


{Luke^Lvi.  22)  yet  being  dead,  notwithstanding  all  those  flat* 
teries  and  formalities  in  their  funeral,  their  name  and  me- 
morteg  did  quickly  perish  and  die  with  their  bodies  ;  inso* 
much,  thai  in  that  very  city  where  they  had  lived  in  so  jn^e&l 
power,  and  been  buried  in  ao  much  state,  they  were  presently 
forgotten;  neither  tlie  nobleneHS  of  their  families,  nor  Uk 
flatteries  of  their  creatures,  nor  the  magnificent  monuraents 
erected  for  i  heiiT,  were  nble  to  preserve  tlieir  names  from  roU 
tenneas."  {Psal.  x^xvii.  i),  10,36,36.  Prov.  x.  7)  By  die 
place  of  the  '  Siolj/^  or  of  the  '  fto/y  owe;"  (as  Hab.  iii.  3) 
anderstanding  the 'tribunals'  of  judgement,  whereon  tfaey  nl 
aa  his  vicegerents.  {Dent.  i.  17.  Psal.  Ixxxii.  I.  Exod.  nil 
28.  1  Chroti.  xxix.  23.  2  Chron.  xix,  6)  By  '  earning  and 
going,'  seem^  to  be  intimated  the  administration  of  the  public 
office  of  i^overnment,  elsewhere  expressed  in  the  like  manner, 
by  'going  in  and  out'  before  the  people.  {Numb.  xxVii. I*. 
Deiil.xx\i.2.   I  Kings  iii.  7) 

Andtheffo/rreforgollen,]  The  Septuagint  render  it,  "aarf 
Ihei/  were  praised-"  upon  an  easy  mistake  of  one  letter  for 
another  in  the  original  word. 

Where  ihei)  had  so  rfowe.]  Others,  "  where  they  had  doou 
nght,^'  in  the  first  of  the  two  former  senses ;  »;  Sfxai*  «;«£»■ 
Ttf,  as  Symmachus: — Or,  "where  whatsoever  they  did, wu 
accounted  right ;" — and  so  it  is  appliable  to  the  latter  »e««. 

Thit  is  also  vanity.~\  All  the  power  and  pomp  of  wicked 
men  in  their  life,  and  funerals,  is  but  mere  vanity  ;  since,  wfaeo 
they  are  gone,  their  names  and  memorials  perish  with  thefli. 

Ver.  11.  Because  sentence  ngairist  an  evil  work  ig  not  ereenhi' 
speedily,  therefore  the  heart  of  the  som  of  men  it  fnitif  tti  U 
them  to  do  evil.]  Here  is  intimated  the  renson,  why  vicini 
rulers  go  on,  without  remorse  or  control,  in  their  tytutj 
and  oppression  all  their  lifelong;  namely,  because  the  judgl* 
ments  of  God,  threatened  against  them,  are  not  presently  ptt 
in  execution.  The  prosperity  of  wicked  men  <loth  escscifL 
ingly  strengthen  and  harden  them  in  their  wickednesa.  Iks 
proceedeth  from  infidelity,  and  a  root  of  atheism  ta  ittBt 
hearts  ;  they  cannot  see  afar  off:  or  if  they  do,  yet  beetuM 
evil  seems  far  from  them,  therefore  they  go  on  secnrely. 
abusing  the  goodness  and  long-suffering  of  God  iinio  pfft- 
sumption,  whicli  should  have  led  them  unto 
(Aom.  ii.  4) 


CHAP.  VIll.]    THE    DOOK    OF    ECCLESf ASTE8.  179 

First,  we  here  ftee,  that  there  is  sentence  pronounced 
against  every  wicked  work.  (Isa.  iii.  10,  11) 

Secondly,  That  the  Lord  is  slow  in  putting  that  sentence 
into  execution,  being  willing  that  men  should  repent.  (2  Pet. 
iii.  9) 

3.  That  the  sentence  being  pronounced,  though  it  come 
•lowly,  yet  it  will  come  surely  against  ungodly  men.  It  is 
•very  day  nearer  and  nearer ;  and  the  longer  it  stays,  the  more 
heavy  it  will  be.  It  comes  with  feet  of  wool,  but  it  will 
itrike  with  hands  of  lead.  (Gen.  vi.  3) 

4.  That  wicked  men  abuse  God's  patience  unto  presump- 
tioD ;  and  because  they  see  all  well  with  them,  do  despise  his 
threatenings  to  their  own  destruction,  (ha.  v.  19.  Jer.  v.  12, 
and  xvii.  16.  2  Pet.  iii.  4.  Ezek.  xii.  22.  Psal.  Iv.  19) 

5*  That  impunity  maketh  wickedness  more  excessive  and 
CNttrageous ;  and  the  heart  of  man  is  the  more  filled  and  em- 
boldened in  wickedness,  by  how  much  the  more  experience 
it  hath  of  God's  slowness  to  wrath.  (Maith.  xxiv.  48,  49. 
Prao.  vii.  18,  19,  20.  2  Pet.  iii.  3,  4) 

Therefore  the  heart  of  the  sons  of  men  U  fiill  in  them^  or  is 
fMjf  set  in  them  to  do  evU.]  *^  Is  bold  in  them,"  so  Aquila  : 
'*  therefore  the  sons  of  men  do  evil,  o^wxapSia,  with  a  fearless 
and  presumptuous  heart  ;^  so  Symmachus :  The  phrase  noteth 
aa  height  of  confidence  and  resolvedness  on  sinful  courses, 
called  in  the  scripture,  ^madness,  excess,  greediness,  rushing, 
hreaking  forth,  superfluity,'  &c.  (Esth.  vii.  5.  Acts  v.  3.  Gen. 
▼i.  12,  13.  Loike  vi.  11.  Jer.l.  38.  1  Pet.  iv.  4.  Ephes.  iv.  19. 
Jer.  vi.  7,  and  viii.  6.  Hos.  iv.  2.  James  i.  21) 

Ver.  12,  13.  Though  a  simur  do  evil  an  hundred  times, 
ami  his  days  be  prolonged;  yet  surely  I  knoio,  ^c]  IJere 
he  aiMwereth  the  temptation  whereby  good  men  are  apt 
to  be  offended  at  the  prosperity  of  wicked  men,  (Psal. 
baiii.  2,  3.  Jer.  xii.  1)  and  wicked  men  to  be  hardened  in 
Ihwsins  thereby  :  '^  Though  a  sinner  do  continue  to  do  evil, 
aad  eacape  punishment  an  hundred  times,  never  ho  often;^— - 
0»  Chap.  vi.  3) 

^nd  his  days  be  prolonged.^  Or,  ^'  his  punishment  de- 
layed;'' or  *'God  do  put  off  his  anger,  and  not  straightway 
execute  it  upon  him,  (Chap.  vii.  16.  hai.  xlviii.  9.  Deut.iv. 
40.  Exod.  XX.  12)  yet  surely  I  know,  and  do  confidently 
affirm,  that  it  shall  be  well  with  them  that  fear  God."*    {Isai. 

N  2 


180 


ANNOTATIONS   ON        "      fCHAP.  TITI. 


iii.  10,  II)  The  order  of  the  consequence  is  iorerted ;  and 
the  remuneration  of  good  men  is  first  mentioned,  before  tbn 
punishment  of  evil  men,  to  strengthen  their  faith,  snd  to 
uomfort  them  against  the  oppressions  and  injuries  of  their 
potent  adversaries;  because  usually  the  rage  of  tyrants  doth 
vent  itself  aguinst  those  that  fear  God. 

Which  fear  before  hhn.}  This  is  the  character  of  a  good 
man  ; — they  fear  God  sincerely  ;  they  tremble  at  his  presence; 
they  labour  to  commend  their  hearts  and  consciences  to  him 
in  well  doing.  {Isai.  viii.  13)  When  wicked  men  prosper  and 
rage,  they  fret  not.  they  fear  not  their  cruelty  ;  but  still  they 
hold  fast  their  integrity,  and  go  on  steadily  in  obedience  and 
patient  wailing  on  God, 

But  it  ihatl  not  be  well  with  t/ie  wicked,  neither  ikall  he  pro- 
long his  (lays,  which  are  as  a  shadow.'\  "  It  shall  not  be  well :" 
This  U  n  fuWtf,  less  being  said  than  is  intended;  for  ibe 
meaning  is,  "  It  shall  be  very  ill  with  him."  (as  Exod.  xx.  7. 
Pialm  xxxiv.  5.  Rom.  i.  16.  Psalm  Isxxir.  12.  hai.  xlii.  3- 
Rom.  iv.  19.  Revel.  \ii.  11) 

Neither  shall  he  prolong  hit  days.^  Long  life  is  oflentinxs 
promised  as  a  blessing,  (Proa,  xxviii.  16.  Ejod.  xx.  12.  PiaA* 
xci.  16.  Prov.  iii.  2)  and  the  contrary  threatened  as  a  curse 
{Pialm  Iv.  23)  "  And  though  they  seem  to  live  long,  their 
longest  life  is  but  as  a  shadow,  which  suddenly  is  gone; 
(Psalm  cxliv.  4)  wrath  doth  at  last  certainly  overtake  them." 
Whereas  in  scripture  sometimes  '  prolonging  of  one's  days,' 
relates  to  a  life  after  death,  and  a  victory  over  iL  {Iia- 
liii.  10) 

Ver.  1 4.  There  is  a  vaniti/  which  it  done  upon  the  earth.'\  lie 
doth  not  pass  this  censure  upon  the  wise  and  righteoati  pro- 
vidence of  God,  who  ordereth  alt  the  seeming  confusions  and 
disorders  which  are  in  the  world,  and  who  is  pleased,  aftcri 
seeming  inequality,  to  dispense  good  or  evil  unto  men,  con- 
trary to  what  our  reason  doth  judge  most  equal  and  righteooi; 
(Job  \x.  22,  and  xxi.  7,  H)  but  first  he  speaketh  accordit^f) 
the  judgement  of  flesh  ami  blood,  which  is  apt  to  judge  huilh 
of  so  strange  a  distribution.  (Pialm  Ixxiii.  13,  14)  2.  He 
doth  it,  to  show  the  vanity  of  all  outward  things,  whict  do 
variously  happen  unto  men  under  the  sun ;  which,  bems 
distributed  without  any  great  difference,  sometimes  en'l 
things  to  good   men,  and  good  things  to  evil  men.  do  \ni 


CHAP.  VIII.]     THE    BOOK    OF    £CCL£8IAST£S.  181 

US  necessarily  to  think  but  meanly  of  them,  and  to  look 
afler  a  further  judgement,  wherein  rewards  and  punishments 
shall  be  in  a  more  notable  manner  dispensed.  (Chap.  vii.  15. 
1  Cor,  XT.  19)  And  even  in  this  distribution,  there  is  much 
goodness  shewed  to  one  man  in  his  sufferings,  whereby  his 
graces  are  exercised  ;  and  much  wrath  and  justice  to  others 
in  their  prosperity,  whereby  they  are  many  times  hardened 
and  ensnared.  {Psalm  Ixix.  22.  Hos.  xiii.  6) 

Ver.  16.  Thai  I  commended  mirth,  because  a  man  hath  no 
better  thing  under  the  sun,  than  to  eat,  and  to  drink^  and  to  be 
merry^  4r<^.]  Some  make  this  to  be  a  sensual  and  carnal  de- 
duction, drawn  from  the  former  observation ; — that,  since  by 
a  man's  most  circumspect  walking  he  can  no  more  free  him- 
self from  evils,  than  if  he  lived  more  loosely ; — and  since 
eril  men  do  many  times  go  away  with  the  rewards  of  good 
■leo,  and  good  men  suffer  such  things  as  they  had  not  de- 
served ;  since  a  man  gets  nothing  by  his  holiness,  nor  loseth 
any  thing  by  his  wickedness  ; — it  is  therefore  the  best  way 
Co  take  our  pleasures,  to  eat  and  to  drink  and  be  merry ;  and 
to  take  no  further  care  than  how  we  may,  for  the  present, 
gratify  our  licentious  desires.  (1  Cor.  xv.  32.  Isai.  xxii.  12, 
13.  ilmof  vi.  3—6.  Psalm  Ixxiii.  11,  12)  But  I  rather  un- 
derstand the  words  in  the  sense  formerly  expressed,  chap.  ii. 
34,  and  iii.  12,  13,  22,  and  v.  18.  **  Since  it  is  impossible 
for  a  man  to  free  himself  from  those  common  vanities  and 
temptations  which  are  under  the  sun ;  therefore  there  is  no 
greater  wisdom,  no  better  remedy  of  our  present  vexations, 
than  to  compose  our  hearts  in  a  holy  calmness  and  security, 
nor  over-curiously  or  querulously  to  inquire  into  the  dark 
providences  of  God  in  the  world;  but,  with  a  holy  sub- 
mission, to  commit  ourselves  to  the  Lord ;  and  in  his  fear, 
.and  with  cheerfulness  and  thanksgiving,  to  enjoy  the  present 
blessings  which  his  bounty  hath  bestowed  upon  us,  without 
9BJ  unquietness  of  spirit  at  the  disorders  we  see,  or  any 
•nauoos  and  solicitous  thoughts  touching  any  thing  which, 
'lor  the  future,  we  may  fear.''  (Phil.  iv.  11,  12,  13.  2  Thess. 
iiL12) 

Far  that  shall  abide  with  him  of  his  labour,  the  days  of  his 

tjfe^  which  God  giveth  him  under  the  sun,]    This  is  the  only 

.frail  which  a  man  can  reap  in  this  life  from  all  his  labour  : 

greater  benefit  he  can  never  expect  from  any  thing  under  the 


182  ANNOTATIONS    ON  [CHAP.  ¥111. 

sun,  than  to  have  food  and  raiment,  with  cheerfalneBS  of 
heart  in  the  use  of  them. 

Ver.  16,  17.  When  I  applkdmine  heart  to  know  wisdom,  and 
to  see  the  business  that  is  done  upon  the  earthJ\  He  here  con- 
oludeth  with  a  reason,  why  a  man  ought  not  anxiously  to 
perplex  or  disquiet  his  thoughts  about  the  works  of  God^ 
proYidenee,  in  the  government  of  the  world ;  why  good  meo 
are  afflicted,  and  ill  men  advanced; — because  when  a  wise  man 
hath  applied  his  mind,  made  it  his  business,  broken  his  sleep 
in  this  inquiry,  yet  he  shall  come  short  of  what  he  promised 
himself;  and  must  at  last  acquiesce  in  the  sovereignty  and 
dominion  of  God,  whose  works  are  unsearchable,  and  whose 
judgements  past  finding  out.  Therefore  we  must  suppress 
all  rash  censures  of  those  things,  the  reasons  whereof  we  are 
not  able  to  attain  unto ;  and  with  calmness  and  tranquillity 
of  spirit,  labour  to  enjoy  present  comforts,  rather  than  to 
busy  ourselves  with  curious  and  fruitless  inquiries. 

To  see  the  business  that  is  done  on  the  earth,']  That  is,  ''  to 
discover  and  get  a  clear,  distinct,  and  satisfying  account  of 
all  the  works  of  God^s  providence  in  the  world ;  to  compre- 
hend the  reasons  of  the  administration  and  government  there- 
of; to  have  a  rational  view  of  the  compages  and  whole 
frame  of  human  affairs ;  to  reconcile  all  the  seeming  ab- 
surdities and  incongruities  which  appear  in  them;  to  look 
exactly  into  the  temperament  and  composition  of  so  many 
infinite  and  contrary  events,  unto  the  making  up  of  one 
most  exquisite  and  beautiful  work." 

For  there  is  that  neitlier  day  nor  nighi  seeth  sleep  with  Us  qiet.] 
As  chap.  ii.  23.  This  he  speaketh  of  his  incessant  study,  id 
denying  himself  necessary  refreshments,  out  of  the  inieot- 
ness  of  his  mind  in  this  inquiry;  as  strong  and  fixed 
thoughts  will  keep  away  sleep  from  our  eyes.  (Plain 
cxxvii.  2.  Eceles..y.  12) 

A  man  cannot  Jind  out  the  work  that  is  done  under  ike  nm.] 
*'  Cannot  perfectly  understand/'  or  *^  search  into  the  coonsel 
of  God  in  the  government  of  human  afiairs,  his  secret 
judgements,  his  admirable  contrivances,  his  various  wisdom.* 
{Job  xt. 7,  8, 0 .  Psalm  xxxvi.  6,  and  xcii.  6)  A  man  can  nei- 
tbar,  by  labour,  nor  by  wisdom,  (the  two  great  engines  and  ia- 
stmments  of  discovery)  attain  unto  it.  He  doth  not  hereby  dis- 
couimge  us  from  searching  into  the  works  of  God,  which  eba- 


CHAP.  IX.J        TJI£    BOOK    OF    KCCLLSl ASTES.  183 

where  we  are  directed  to  observe ;  {Psal.  cxi.  2,  and  civ.  24, 
and  cv.  5,  and  cvi.  13.  Isai,  v.  12)  but  only  teacheth  us  after 
ally  to  adore  the  depths  of  his  wisdom  ;  to  rest  satisfied  that 
whatever  he  doth,  how  contrary  soever  it  appear  unto  human 
reason,  is  righteously,  holy,  and  wisely  done.  Secret  and 
wonderful  his  works  maybe,  but  they  are  never  unjust:  and 
therefore  when  we  cannot  understand  them,  we  must  admire 
and  adore  them.  (Job.  xix.  2 — 14,  and  xl.  2,  3.  Rom.  xi.  33 
—86) 


CHAPTER  IX. 

In  the  end  of  the  former  chapter,  the  Wise  man  observed 
the  secret  and  hidden  course  of  Ood'^s  providence ;  and  in 
this,  proceedeth  in  the  same  argument,  taking  notice  of  a 
confused  administration  of  the  world  in  common  events, 
which  do  equally  befall  both  the  good  and  the  bad ;  even  as  death 
at  the  last  happeneth  to  them  all  alike,  verse  1,  2,  3.  Where- 
upon he  resumeth  his  former  remedy  against  this  vexation, — 
to  wit.  That  we  should  comfortably  enjoy  life,  and  the  good 
things  thereof,  while  we  have  time  to  do  it,  and  not  defer  it 
till  it  be  too  late  ;  because  when  death  comes,  it  deprives  us 
of  all  the  comforts  and  delights,  which  this  present  life  doth 
afford  unto  us.  Upon  which  occasion  he  praiseth  life  before 
death,  because  therein  we  have  Uie  liberty  of  enjoying  all 
good  things  under  the  sun,  the  sense  of  all  which  death  doth 
bereave  us  of.  (verse  4,  5,  6)  And  therefore  since  the  days 
of  our  life  are  but  vanity,  we  ought,  with  much  cheerfulness 
and  intention  of  mind,  to  enjoy  all  the  sweet  contentments 
which  life  doth  afford  us  ;  yet  so,  as  not  to  leave  the  duties 
of  our  calling  undone,  this  being  all  the  portion  which  we  can 
have  in  this  life,  of  all  our  labours,  (verse  7,  8,  9,  10)  After 
spbicfa  he  falleth  into  the  contemplation  of  another  wonderful 
pcovidence  of  God,  whereby  events  seem  to  befall  men,  ra- 
ther by  chance,  than  by  reason  and  counsel,  and  contrary  to 
tbose  previous  dispositions,  by  which  we  are  led  to  expect  far 
different  effects  from  tiiose  vvliich  do  come  to  pass,  (verse  1 1) 
The  reason  whereof  in  part  he  subjoins,  namely,  that  invin- 
oible  ignorance,  which  is  in  all  men,  of  the.  pix)per  seasons 
actions  are  to  be  done  ;  or  else  disability  to  foresee 


184  ANNOTATIONS   ON  [CSAP.  IX. 

and  prevent  the  evils,  which  are  coming  towards  thenif  and 
do  suddenly  surprise  them,  (verse  12)  Lastly,  lest  be  ahonld 
seem  to  dictate  unto  us  a  supine  neglect  of  all  good  means 
towards  our  desired  ends,  in  regard  that  things  seem  to  be 
governed  rather  by  chance  than  by  counsel,  he  sheweth  the 
excellent  use  of  godly  wisdom  to  deliver  us  out  of  soch  dan- 
gers, by  an  example  of  one  poor  but  wise  man ;  who,  bttng 
in  a  little  city  meanly  manned  and  defended,  did,  by  his  wis- 
dom, deliver  it  from  the  power  and  military  assaults  of  a 
mighty  king,  who  came  against  it.  Yet  shewing  withal  a 
very  great  vanity  amongst  men,  in  neglecting  so  wise  a  man 
because  of  his  poverty,  (verse  13,  14,  15,  16)  Whence  he 
concludeth,  by  shewing  the  excellence  of  wisdom,  that  silent 
wisdom  is  better  than  clamorous  and  bustling  power,  and 
than  all  instruments  of  war.  And  withal,  that  as  one  wise 
man  may  avert  much  danger,  so  one  wicked  man  may 
destroy  much  good,  verse  17,  28. 

Ver.  \.  All  this  I  considered  in  mine  heart,']  ^  I  gave  all 
this  to  my  heart:  I  laid  it  up  in  mine  heart.^' — It  noietb  spe- 
cial study  and  attention  thereunto.  {Luke  ii.  61,  andxxi.  14) 
Even  to  declare  all  this]  *^  To  prove,  examine^  perfectly 
to  understand,  and  clearly  to  manifest  all  this.*^ — ^The  word 
signifies  to  '  purify  and  purge  ;*  because  when  a  thing  is 
soiled  and  defoced,  it  is  tfie  more  difficultly  known.  (2  Car. 
iii.  16,  17,  18) 

That  the  righteous^  and  the  wise,  and  their  works^  art  m  ife 
hand  ofGod,\  That  the  persons  and  works  of  the  best  and 
most  prudent  men  are  not  in  their  own  power  <»r  disposal ; 
but  are  guided  by  a  Divine  providence,  and  by  a  secret,  invi> 
sible,  and  unpreventable  direction  from  above,  by  him  who 
worketh  all  things,  by  the  counsel  of  his  own  will.**  To  be 
in  the  hand  of  God,  noteth,  1.  Subjection  to  his  power. 
(John  iii.  35.  Maith.  xxviii.  18.  John  v.  22)  2.  Direetioa 
and  guidance  by  bis  providence,  {Acts  iv.  28.  Jer.  x.  23. 
Prov  xvi.  9,  and  xx.  24.  Esod.  xxxiv.  24,  3)  ruling  by  Us 
powerful,  though  sometimes  secret  and  invisible,  gOTemment 
So  the  '  hand  of  the  king/  notes  the  command  or  order  given 
by  the  king,  1  Chron.  xxv.  3.  4.  Custody  and  protectioD 
from  evil  by  his  care.  (Esther  ii.  3.  Isai.  Ixii.  3.  John  x.  28, 
29)  Our  works  are  transient  things ;  and  as  they  come  from 
us,  seem  to  vanish  away, and  to  be  no  more;  they  are  quickly 


CHAP.  IX.]      THE    BOOK    OF    £CCL!!.9I AST£8.  185 

out  of  our  hands  :  but  they  are  always  in  God'^s  hands,  and 
written  in  his  book ;  he  resenreth  them  unto  the  time  of  re- 
tribuUon,  and  keepeth  an  exact  record  and  register  of  them : 
so  that  no  one  of  them  shall  be  unrewarded.  {Heb.  vi.  10) 
Our  persons,  our  times,  our  employments  are  in  the  hand  of 
Qod ;  men  cannot  do  to  us,  or  dispose  of  us  as  they  will ; 
(John  xix.  IO9 II)  neither  can  we  dispose  of  ourselves  as  we 
please :  But  he  who  is  wisest,  and  knows  what  is  best  for  us, 
and  what  uses  we  are  fittest  for,  doth,  as  it  pleaseth  him,  or- 
der both  our  persons,  our  times,  our  places,  our  callings,  our 
work,  our  wages,  as  may  be  most  for  the  glory  of  his  name ; 
whose  we  are,  and  whom  it  is  our  happiness  to  senre»  in 
whataoever  station  he  shall  be  pleased  to  place  us.  (2  Sam. 
XY.  «5,  26) 

No  man  knoweth  either  iove  or  haired  by  all  thai  i$  before 
item.]  The  words  admit  of  such  a  reading  as  this ;  **  The 
righteous,  and  the  wise,  and  their  works,  are  in  the  hand  of 
Grod  f '  Also  **  love  and  hatred,"  to  wit  ''  are  in  the  hand  of 
6od.^  He  loveth  whom  he  will ;  he  hateth  whom  he  will. 
{Rem.  ix.  11,  12,  13,  15,  16)  No  man  knoweth  any  thing 
that  is  before  him  :  no  man  can  discover  the  counsel  or  the 
love  and  hatred  of  God  by  any  outward  things  which  he 
looketh  on,  the  same  things  equally  happening  to  the  good 
and  to  the  bad,  Chap.  viii.  14.  {Matth.  v.  45)  Or, ''  Voman 
can  know  whether  the  things  which  he  loveth,  or  the  things 
which  he  hateth,  shall  befall  him,  though  he  guide  his  works 
with  never  so  much  rectitude  and  prudence;  events  depending 
on  the  providence  of  God,  and  not  on  the  counsel  of  man." 
{Rom.  ix.  16.  Jer.  ix.  23,  24.  /sot.  xlv.  9.  James  iv.  1.3,  14, 
16) 

Ver.  2.  AU  thing$  come  alike  unto  all :  and  there  if  one  event 
tucJ]  Some  would  have  these  words,  and  so  forward  to  verse 
ISy  to  be  ^  the  perverse  judgment  of  the  flesh,  and  the  voice 
of  Atheists  and  Epicures  upon  the  doctrine  of  providence 
before  observed:'  but  we  must  remember,  that  Solomon 
speaketh  only  of  outward  things,  and  the  difierent  adminis- 
tration  of  them ;  and  of  the  remedies  of  vanity  and  vexation, 
in  regard  of  our  condition  here  under  the  sun ;  restraining 
and  limiting  all  the  confused  events  of  worldly  things  by  the 
holy  hand  and  wise  providence  of  God ;  and  all  the  precepts 
which  might  otherwise  seem  to  savour  of  sensuality  and 


186 


ANVOTATIONS   OS 


[chap.  jx. 


epicurietii  by  the  fear  of  God,  aud  honest  lahour  in  our  vo- 
cations. Which  things  being  premised,  all  that  is  here  aet 
down,  doth  well  consist  with  ihe  will  of  God,  nnd  the  scope 
of  Solomon  in  this  book,  which  is  to  set  down  such  nilen, 
'  de  tranquil  I  i  tale  atiimi,'  as  may  make  a  man  comfortably  to 
digest  the  vanities  of  this  life,  and  sweetly  to  pass  over  the 
time  of  his  pilgrimage  here. 

jtll  things  come  alike  to  al/.]  "  Omnia  aicut  omnibus ;"'  so 
Symmachu?,  JraivTei  Siioi*  toI;  iratri,  "  All  alike  unto  all." 
This  is  the  reason  why  we  cannot  judge  of  love  or  hatred  by 
outward  things;  for  albeit  good  things  are  promised  unto 
good  men,  nnd  evil  things  threatened  nnto  evil  men;  yet 
God  doth  Bu  proceed  in  the  execution  of  these  promises  and 
threateiiings,  as  that  faith  only  can  discover  the  diSerencc; 
all  things,  outwardly  and  to  the  eye  of  sense,  appearing  alike 
to  alt.  As  if  the  Lord  hud  subjected  all  things  to  the  do- 
mination of  fortune,  rather  than  of  justice;  and  that  Ok 
events  of  the  world  «ere  all  rather  casual  and  contingent, 
than  either  predetermined  by  the  counsel,  or  governed  by  the 
providence  of  God. 

One  event  to  the  righteous  nnd  to  the  wicked,  S(C.\  Mosei 
dies  in  the  wilderness,  as  well  as  those  that  niunriurMJ. 
Josiah  in  the  wars  as  well  as  Ahab.  Is  Abraham  ricUr"  *o 
is  Nabal.  Is  Solomon  wiser'  so  is  Aliithophel.  Is  Juseph 
honoured  by  Pharoah  ?  so  is  Doeg  by  Saul.  And  usually, 
as  to  outward  things,  the  advantage  is  on  the  side  oflbt 
worst  men.  (Psalm  Ixxiii.  12,  13.  Mai.  iii.  16) 

To  Ihe  righteous  and  t/ie  wicked.]  la  regard  of  their  spi- 
ritual state  and  condition  towards  God.  Not  that  any  nita 
is  perfectly  righteous  in  ibis  life;  (chap,  vii,  20)  but  lo- 
choately  by  the  first  fruits  of  the  spirit;  conaparativelTia 
opposition  to  the  wicked  ;  evfingelically,  by  sincere  disnotk 
tions  of  heart,  and  by  the  ordinary  prevalence  and  dominion 
of  grace. 

I'o  ihe  clean  and  unclean.]  Between  whom  great  ditference 
was  to  be  made.  {Ezek.  xxii.  26) 

To  him  Ihat  sacHjicetk^  and  him  thai  sacrificclh  not.]  "  'Gbai 
carefully  observeth,  or  profanely  neglecteth  the  woraliipof 
God  j"  as  we  see  in  the  examples  of  Jeroboam  and  Jeliu. 

As  is  Ihe  good,  so  is  the  ainuer.]  The  doubling  of  the  prr- 
fix  Capk,  noteth  an  equal  comparison,  and  absolute  simiJil 


CHAP.  IX.]       THE    BOOK    OF    ECCLESIASTES.  187 

between  the  things  compared.  (Gen.  xviii.  26,  and  xliv.  18. 
Isai.  xxiv.  2.  1  Kings  xxii.  4) 

And  he  that  sweareth.]  Namely  **  falsely  or  rashly,  with- 
out truth,  or  judgement,  or  righteousness." 

As  he  thatfeareth  an  oath.  \  The  character  of  a  godly  man, 
who  doth  so  reverence  the  great  name  of  God,  (Deut,  xxviii. 
58)  that,  by  the  fear  thereof,  he  is  kept  from  swearing  rashly 
by  it;  and  when  he  is  called  to  swear,  doth  it  with  an  awful 
regard  towards  that  glorious  and  fearful  name. 

Ver.  3.  This  is  an  evil  amongst  all  things  that  are  done,.SfC.] 
*'  When  I  consider  the  course  of  providence,  I  found  this  to 
be  one  of  the  most  grievous  things  which  happeneth  under  the 
•an, — that  all  things,  the  same  equal  events,  both  in  life  and 
death,  do  happen  not  only  to  the  just  and  unjust,  but  even 
to  the  maddest  and  most  desperate  of  sinners,  who,  all  their 
life  long,  do  give  up  themselves  unto  all  excess  of  wicked- 


ness.^' 


This  is  an  evil  among  ali  things.]  It  is  not  evil  in  regard 
of  God,  who  doth  all  in  a  most  wise  and  holy  manner;  but 
evil,  that  is,  ^  grievous  and  troublesome/  unto  man  to  behold ; 
m  great  temptation  unto  him  to  consider,  that  just  and  wise 
men  should  be  exposed  to  the  self-same  miseries,  with  fools 
and  ongodly. 

An  evil  amongst  all  things.]  Or,  "  above  all  other  evils.*' 
So  some  render  it,  ^'  hoc  pessimum,  this  is  the  worst  of 
eviln.'*  As  the  superlative  is  often  expressed  by  an  adjective, 
governing  an  ablative  case  with  the  preposition  Caph :  ex- 
amples whereof  the  learned  give  in  1  Sam.  xvii.  12.  Prov. 
XXX.  30.  Cant.  i.  8.  Luke  i.  28.  Jer.  xiix.  i6. 

Yea  also  the  heart  of  the  90ns  of  men  is  full  of  evilj  Jjrc]  Yea 
also;  that  upon  occasion  hereof,  when  men  see  that  it  is  all 
one,  whether  men  be  good  or  bad,  as  to  any  outward  differ* 
ence  in  things  here  below  ;  they  judge  it  vain  to  serve  the 
Lord ;  they  despise  all  threats ;  they  undervalue  all  pro- 
mises; they  let  loose  the  reins,  and  run  headlong  unto  all 
kind  of  wickedness  and  madness,  all  sort  of  furious,  head- 
atrong  and  desperate  excess,  with  bokiness  and  presumption. 
(See  chap.  viii.  11) 

Amd  afitr  that  thetf  go  to  the  dead.]  '*  After  a  life  spent  in 
madness  and  sensuality,  then  they  die.**'  Or,  "  Their  latter 
end  is  to  go  to  the  dead  :'"  rthsurcua  tig  vtxpoug ;  so  Symmachus. 


188  ANNOTATIONS    ON  [CHAP.  IX. 

Others,  after  thatj  i.  e.  *'  Following  their  own  heart,  numing 
after  their  own  lusts,  they  do  at  last  fall  into  the  pit  The 
end  of  all  their  madness  is  death.^  {Rom.  vu  21) 

Ver.  4.  For  to  him  that  is  joined  to  all  the  livings  there  i$  hope] 
In  the  written  text  it  is,  who  shall  be  chosen  ?  bot  the  Muo- 
rites  direct  the  reading  to  be,  instead  of  chosen jjoined^  by  t 
transportation  of  the  original  letters.    This  correction  some 
learned  men  have  conceived  unnecessary  ;  some  rendering  it 
thus,  *'  For  what  or  which  shall  be  chosen  ?^  Thereby  mean- 
ing, how  difficult  it  is  to  resolve,  which  state  or  condition  to 
choose,  that  of  the  living  or  of  the  dead ;  yet  quickly  pasnog 
a  judgement  on  the  side  of  the  living,  in  regard  of  the  hope 
a  man  may  have,  while  he  lives,  of  bettering  his  conditioD. 
Others,  annexing  these  words  unto  the  last  of  the  former 
verse,  thus,  '' After  all  men's  madness^  their  end  is  to  die: 
who  shall  be  chosen  out,  or  exempted  from  that  common  con- 
dition ?   since  therefore  all  men,  without  any  choice  or  ex- 
emption, must  die^   most  miserable  is  the  condition  of  those 
mad  men,  whose  hearts  are  full  of  wickedness,  even  till  deaA 
overtake  them  •  for  while  men  live,  there  is  some  ground  of 
hope ;  but  the  mightiest  of  sinners,  when  once  dead,  are  past 
hope,  and  in  a  worse  condition  than  the  meanest  men  who  are 
yet  alive.'* — Others,  retaining  the  marginal  reading,  render  it 
thus,  by  an  interrogation,  ''  For  who  will  be  joined,  to  wit, 
with  the  dead  ?  Who  will  choose  a  dead  man  for  his  com- 
panion, since  that  is,  of  all,  the  most  hopeless  condition T 
But  this  is  a  forced  sense ;  herein  therefore  interpreters  do 
most  agree.;  '^  As  for  him  that  is  joined  to,  or  is  a  companioD 
of  the  living,  he  bath  hope.    While  life  remains,  what  evils 
ever  befal  a  man,  he  is  in  hope  to  break  through,  and  to  mend 
his  condition  .  some  good  things,  however,  he  doth  yet  en- 
joy :  but,  as  to  the  good  things  of  this  world,  after  death 
there  is  no  hope."  Symmachus,  whom  the  vulgar  foUoweth, 
rendereth  it  thus ;  rls  yip  sis  ftfi  iuen\ini  lAf ;  '<  Who  shall  al- 
ways continue  alive?    Unto  such  a  man  there  would  be 
hope.**     Paginus  and   Montanus  keep  the  reading  in  the 
text,  and  render  it  thus,  *'  Whosever  is  chosen  unto,  or 
amongst  the  living,  unto  him  there  is  hope.^* — ^The  Septaa- 
gint  renders  it  differently  from  all,  Sn  rk  Ifwsnmm  wfif  ravn^  nil 
iAfvas ;    "  Who   is  there    that  communicateth  with,  or  to- 
wards all  the  living  r"  They  seem  to  follow,  not  the  written 


CHAP.  IX.]      THE    BOOK    OF    ECCLESI A8TES.  189 

text,  but  the  reading;  and  so  by  *  communicating/  mean 
'joining  in  fellowship  with  the  living,^  ^'Wlio  is  there  that 
shall  hare  the  society  and  communion  of  all  the  living  ? 
Surely  none  :^ — according  to  the  sense  of  Symmachus,  and 
Jerome.  Marinus  Brixianus  oflfereth  two  other  senses  ;  1.  By 
reading  the  word  actively  with  a  different  punctuation,  thus, 
'* Whosoever  chooseth  any  thing,  while  he  is  yet  alive,  he  hath 
hope  to  compass  and  to  effect  his  desire.**  2.  By  keeping  to 
the  written  text,  in  the  passive  sense,  thus, — ''  Whosoever 
•hall  be  chosen  unto  any  life,  or  condition  of  life,  he  may 
therein  have  hope  ;^«-which  maketh  a  clear  and  a  good 
sense.  The  adjective,  which  we  render.  Livings  being  usually 
taken  for  the  substantive  or  abstract,  to  wit,  for  life,  (as  Geii, 
ii.  7.  Psalm  xxi.  4.  Prov.  xviii.  21.  Psalm  Ixiii.  3)  I  take 
it,  the  expression  we  find  Isai,  iv.  3,  may  give  light  unto 
this  place;  ^*  Every  one  that  is  written  among  the  living  f 
*  To  be  chosen  among  the  living',  here,  seems  to  be  the  same, 
with  '  being  written  amongst  the  living^  there.  It  is  an  al- 
Insion  unto  cities,  wherein  there  is  a  Matricula  or  Record 
kept  of  such  as  were  free-men :  whereunto  the  Scripture 
seemeth  to  allude  ;  Psalm  Ixxxvii.  6.  Ezek.  xiii.  9.  Heb,  xii. 
23.  Jer.  xvii.  13.  Luke  x.  20.  Psalm  iv.  3.  For  as  the  elect 
are  said  to  be  written  in  the  book  of  life,  (Dan.  xii.  1.  Psalm 
Ixix.  28.  Rei).  xvii.  8.  and  xxi.  27.  and  xxii.  19)  so  the  living 
may  be  said  to  be  elected  unto  life :  as  all  such  enrolments 
in  the  records  of  a  city,  do  follow  upon  a  preceding  choice 
of  the  persons  so  enrolled. 

For  a  living  dog  is  better  than  a  dead  lion,]  A  prover- 
bial speech,  whereby  is  meant,  that  the '  basest  and  most  con- 
temptible person  while  he  lives,  is  in  a  better  and  more  hope- 
f«l  condition  than  the  most  honourable,  when  he  is  laid  in 
the  dust'  The  Scripture  useth  the  metaphor  of  a  dog,  to 
denote  the  vilest  and  most  abject  persons ;  (2  Kings  viii.  13. 
Maith.  XV.  16.  Rev.  xxii.  15.  Phil.  iii.  2)  as,  on  the  other 
aide,  a  lion  is  the  most  noble  of  beasts ;  (Prov.  xxx.  30)  yet 
a  dead  lion  is  exposed  to  the  scorn  of  the  weakest  and  most 
fearful  creatures,  according  to  the  Greek  epigram  ;  usi  sami 
MxpoS  ro/uM  xUrros  ifuSplKwarl  Xmymnly  The  lowest  expression 
of  a  vile  thing,  which  the  Scripture  useth,  is,  '  A  dead  dog.* 
(I  Sam.  xxiv.  14.  2  Sam.  ix.  8) 

Ver  5.  For  the  living  know  that  they  shall  die.]     By  this 


190 


ANNOTATIONS  ON  fcBAP.  fit. 


^ 

I 
^ 
^ 


knowledge,  they  gain  tnuch,  if  they  rightly  iniprore  it: 
For,  1.  Hereby  they  are  persuaded  to  repent,  and  to  fit 
themselves  to  meet  with  the  king  of  lerroru.  2.  Hereby  they 
are  eet  seriouely  to  consider,  how  tliis  unavoidable  evil  may 
be  sweetened  and  sanciified  unto  them,  that  they  may  com- 
fortably desire  tu  depart  and  to  be  with  Christ,  which  is  best 
of  nil.  (2  Cor.  v.  4.  Phil.  i.  20)  3.  Hereby  they  are  excited 
UDtoduty  with  more  vigour,  when  they  look  on  this  as  tbf 
day  of  grace,  as  the  time  of  light,  wherein  only  ihey  can 
work.  {John  ix.  4.  Isai.  xxxviii.  18,  19.  Psaim  cxviii.  |7. 
Job  xiv.  14.  Psaiin  xxxix.  1,  4,  and  xc.  12)  But  4;  and 
which  seems  most  pertinent  unto  this  place,  knowing  that 
they  shall  die,  and  that  the  present  comforts  of  tliia  world 
are  for  the  use  of  the  living  only,  and  not  of  the  dead; 
therefore  they  set  tbemtielves  comfortably  to  tmjoy  the  good 
blessings  of  God  here,  while  they  have  time  to  use  them; 
and,  by  a  cheerful  and  thankful  enjoyment  of  present  mer- 
cies, to  fit  themselves  forahappy  diiisolutjoii.  ForgodlineH 
teacheth  us,  both  quietly  to  enjoy  the  world,  and  willingly  to 
leave  it  when  Qod  calls. 

But  ike  dead  know  not  ani/  thhig.]  This  is  not  apoken  ab- 
solutely: for  the  spirits  of  jusi  men  nte  made  perfect,  and 
are  with  Christ ;  hut  according  to  the  subject  matter  in  die 
context,  '  They  knew  nothing  of  the  things  of  the  world,  or 
any  outward  comforts  and  blessings  here  below  under  ^e 
sun ;  they  can  no  longer  be  delighted  with  the  knowled|re  « 
fruition  of  eaiihly  things."  {Job  xiv.  21) 

Neither  have  they  raiif  more  reward  J)  He  Epeakeih  not  of 
the  reward  of  a  holy  life;  for  so  the  dead  have  a  rewud. 
because  their  works  do  follow  them  ^  (Rm.  xiv.  13)  but  he 
spealceth  of  the  comfortable  use  of  outward  blessingc,  as  tb* 
only  reward  which  worldly  things  can  afford  them  for  ^1 
their  labour;  as  it  is  more  plainly  expounded  in  the  next 
verse,  and  Chap.  iii.  22,  and  v.  18,  19,  and  viii.  15. 

for  the  memory  of  Iherit  is  furgolien.]  They  are  wholly 
removed  from  all  human  and  worldly  converaatiou  widi 
men;  their  house,  their  families,  their  friends  kuow  themaa 
more.  So  far  are  they  from  enjoying  sod  kaowiog  outward 
things,  that  the  living  do  by  degrees  forget  them,  (/soi  jcxfi. 
14.  /o«x.  8,  9,  10) 

Ver  6.  AUo  their  litve,  and  their  h^ndy  and  their  etnf,  u 


CHAP.    IX.]        THE    BOOK    OF    ECCLES1A8TES.  191 

now  perished.]     He  speaketb  in  relation  to  outward  things ; 
liTing  men  meet  here  with  objects  of  all  sorts^  some  lovely, 
some  hateful :  some  things  that  they  pity»  some  that  they 
envy.     But  when  they  are  dead,  they   have  no-  knowledge 
left  of  any  such  things,  and  consequently  no  aflfectioDS  at  all 
towards  them.     And  because  it  were  endless  to  recount  par- 
ticulars, therefore  he  concludeth  in  general.  That  they  have 
not  ^*  any  more  a  portion  for  ever  in  any  thing  under  the  iun^ 
They  have  not  the  possession,  the  fruition,  nor  so  much  as 
the  contemplation,  of  any  worldly  things.     They  carry  away 
nothing  with  them  ;  their  glory,  their  contents  do  not  des- 
cend after  them.     A  covetous  man  doth  no  more  dote  upon 
wealth,  nor  an  ambitious  roan  upon  honour,  nor  a  sensual  vo- 
i    laptQOus  man  upon  pleasure ;  all  their  thoughts,  desires,  emu- 
#   Isttons  perish.     Therefore  if  ever  we   will  enjoy  the  good 
J  blessings  of  God,  it  must  be  while  we  live  ;  because  there  is 
j^  ne  knowledge  nor  wisdom   in  the  grave   whither  ws  go. 
2  (Pia/m  xlix.  17.   LukexW.  20.  Job  iii.  17,  18,  19,  and  vii. 
i  7—10) 

'  Ver.  7.  Go  thy  way,  eat  thy  bread  with  joy,  atid  dnnk  thy 
^  wine  with  a  merry  heart,']  Inasmuch  as  the  dead  neither 
^  know«  nor  enjoy  any  of  these  worldly  blessings  ;  and  inas- 
Immatch  as  God  gives  them  to  his  servants  in  love,  and  as  com* 
«iprtsble  refreshments  unto  them  in  the  days  of  their  vanity  ; 
:'tt^refore  he  exhorteth  unto  a  cheerful  fruition  of  them, 
"^irisile  we  have  time  and  liberty  so  to  do ;  that  so  the  many 
*ier  sorrows  and  bitterness,  which  they  shall  meet  with  in 
life,  may  be  mitigated  and  sweetened  unto  them.  He 
iketh  not  (as  some  conceive)  of  sensual,  epicurean,  and 
itish  excess ;  but  of  an  honesty  decent,  and  cheerful  en- 
rment  of  blessings,  with  thankfulness,  and  in  the  fear  of 

,  Co  thy  way,]     It  is  used  adverbially,  as  much  as  *age 

r\  *  eja  agedum',  by  way  of  adhortation,  or  encourage- 

I.  (as  Gen.  xix.  32.  Prov.  i.  11.   Ecclesii.  1. 1  Isai.i.  18, 

Iv.  11)  ^' Since  in  death  thou  canst  have  no  love,  nor 

of  any  outward  blessings,— -therefore  hearken  to  my 

I ;  make  use  of  thy  time,  and  enjoy  mercies  while  thou 

est." 

Eai  tl^  bread  with  joy,  and  drink  thy  wine  with  a  good  (i.  e) 

heart,]    As  a  sad  heart  is  called  an  m/hesrt.  {Nek, 


—     », 


192  ANNOTATIONS   ON  [CHAP.  IX. 

ii.  2.  1.  Kings  xxL  7.  Ruth  iii.  7.  Eccles,  vii.  3)  Enjoy  the 
fruit  of  thine  own  labourt ;  as  Chap.  iii.  22.  When  he  MUtb» 
Thy  bread,  wine^  8fc.  he  sheweth  that  our  comforts  and  de- 
lighls  must  be  bouDded  within  our  own  labours  and  posses- 
sions :  though  stolen  waters  and  bread  of  deceit  may  be 
sweet,  yet  it  hath  gravel  and  bitterness  in  it  at  the  last. 
{Prov.  ix.  n,  18.  1  Thess.  iii.  12)  And  also,  that  oar  de- 
lights must  be  proportioned  to  the  decency  of  our  condition; 
we  must  eat,  ^  panem  statutum/  our  proper  portion  and  *  di- 
mensum^ ;  and  not  either  luxuriously  exceed,  or  sordidly  live 
beneath,  our  own  estate  and  condition*  {Prov.  xxx.  8) 

For  God  now  accepteth  thy  works.]  It  is  pleasing  unto 
Crod,  that  when  thou  hast,  in  the  fear  of  his  name,  and  in 
obedience  to  his  ordinance,  laboured,  and,  by  his  blessinic 
gotten  thee  thine  appointed  portion,  then  thou  shouldst,  after 
an  honest,  cheerful,  decent,  and  liberal  manner,  without  fur- 
ther anxiety  or  solicitousness,  enjoy  the  same.  This  is  the 
principal  boundary  of  our  outward  pleasures  and  delights, 
still  to  keep  ourselves  within  such  rules  of  piety  and  mode- 
ration, as  that  our  ways  may  be  pleasing  unto  God.  And  this 
ehews  us  the  true  way  to  find  sweetness  in  the  creature,  and 
to  feel  joy  in  the  fruition  thereof;  namely,  when  our  persons 
and  our  ways  are  pleasing  unto  God :  for  piety  doth  not  ex- 
clude, but  only  moderate  earthly  delights,  and  so  moderate 
them ;  that  though  they  be  not  so  excessive  as  the  luxurious 
and  sensual  pleasures  of  foolish  epicures,  yet  they  are  fir 
more  pupe,  sweet,  and  satisfactory,  as  having  no  guilt,  no 
gall,  no  curse,  nor  inward  sorrow  and  terrors  attending  on 
them.  {Neh.  viii.  10) 

Ver  8.  Let  thy  garments  be  always  white.]  Food  and  rai- 
ment are  the  substantials  of  outward  blessings.  (1  Tim.  vi.  8) 
Having  directed  unto  cheerfulness  in  the  one,  he  here  directs 
unto  decency  and  comeliness  in  the  other.  Whiteness  was 
antiently  an  expression  of  things  pleasing  and  delightful. 
'^  Albosque  dies  horasque  serenas,''  in  Silius  Italicus.  <*  Can- 
didus  et  felix  proximus  annus  erit,^  in  Ovid.  So  the  white 
stone  of  absolution  is  called  a  <  white'  stone.  (Rev.  ii.  17) 
The  asses  on  which  persons  of  honour  did  ride,  were  *  white* 
asses.  {Judges  v.  10)  In  like  manner,  they  did  use,  in  die 
eastern  countries,  to  use  white  garments,  as  expressions  of 
dignity  and  honour.  {Esth.  viii.  15)    Therefore  our  Savkwr, 


CHAP.  IX.]        THE    BOOK    OF    KCCLESI ASTF.8.  193 

shewing  his  glory  to  Peter  and  James,  and  John,  in  the 
MouDt,  had  his  garments  white  as  light;  {Matth.  xii.  2)  and 
the  glory  of  the  Saints  in  Heaven,  is  expressed  by  white 
robes.  (^Rev,  iii.  4.  5,  18.  and  vi.  11.  and  xix.  8)  Here  it  is 
used  as  a  symbol  of  joy  and  cheerfulness,  as  on  the  other 
side,  blackness  is  the  colour  of  grief  and  sorrow.  {Jer,  xiv. 
2)  They  were  wont  to  use  white  garments  at  feasts  and  joy- 
ful solemnities.  When  he  saith,  '  let  them  be  always  white/ 
it  is  to  be  understood  not  absolutely,  as  if  they  were  never 
to  mourn ;  (Chap.  vii.  2)  this  was  the  sin  of  the  rich 
glutton  ;  {Luke  xvi.  19)  but  with  restriction  to  the  rules  of 
geasonableness  and  decency.  {Prov.  v.  19) 

And  let  thy  head  lack  no  ointment,^  This  likewise  was  an 
expression  of  joy  used  in  feasts,  {Luke  vii.  46.  Jolm  xii.  3. 
uid  in  triumphal  solemnities,  whereunto  the  Apostle  seenieth 
to  allude,  2  Cor.  ii.  14,15,  16.  and  in  the  like  occasions  of 
rejoicing  :  {Amos  vi.  6.  Prov.  xxvii.  9)  as  in  times  of  humilia- 
tion and  sorrow,  they  were  wont  not  to  anoint  themselves. 
{Dan.  X.  3)  The  meaning  is,  ^  that  we  should  lead  our  lives 
with  as  much  freeness,  cheerfulness,  and  sweet  delight,  in  the 
liberal  use  of  the  good  blessings  of  God,  as  the  quality  of 
our  degree,  the  decency  of  our  condition,  and  the  rules  of  re- 
ligious wisdom^  and  the  fear  of  God  do  allow  us ;  not  sor- 
didly or  frowardly  denying  ourselves  the  benefit  of  those 
good  things,  which  the  bounty  of  God  hath  bestowed  upon 

Ver.  9.  Live  jojifuUif  with  the  wife  whom  thou  /ovest.]  See 
life,  or  enjoy  life.  So  Symmachiis,  awiXav^ov  Cbo^j  (as  1  Pet, 
iii.  10.  Eccles,  ii.  1,24.) 

With  the  wife  whom  thou  toiyest.]  Therefore  he  speaketh 
not  in  the  person  of  an  epicure,  to  whom  stolen  waters  are 
sweet,  {Prov.  ix.  17)  but  of  a  lawful  and  chaste  love,  (as 
Prov.v.  16— 19) 

Whom  thou  hvesf,]  This  is  the  character  of  a  wife,  and 
the  duty  of  the  husband,  that  which  makes  their  communion 
comfortable.  {Ezek.  xxiv.  16, 18.  Eph.  v.  25,  28,  29)  There- 
fore the  husband  is  called  '  the  friend  of  his  wife.'  {Jer,  iii. 
20)  There  is  a  special  freeness  of  delight  and  liberty  of  love, 
which  is  allowed  in  this  relation,  though  still  within  the 
bounds  of  honour  and  sobriety.  {Prov,  v.  19.  Gen,  xxvi.  9) 
Itnoteth  also  the  difference  between  conjugal  and  adulterous 

VOL.  IV.  o 


194  ANNOTATIONS    ON  [CHAP.  IZ. 

love,  that  is,  a  love  wherein  a  man  may  lire  joy  fiUIy,  or  may 
sweetly  enjoy  hirlife  with  comfort;  whereas  the  pleasures  of 
the  other  lead  unto  death.  {Prov.  ii.  18,  and  ▼.  3 — 11,  and 
Ti.  26,32,  33,  and  Tii.  23) 

All  the  days  of  the  life  of  thy  vamty."]  As  Chap,  vi  12. 
This  is  repeated  again,  to  mind  us,  in  the  midst  of  all  our 
earthly  contentments,  that  they  are  perishing  and  temporary 
things.  This  living  joyfully  all  omr  days,  is  to  be  nnder- 
stood  as  the  Always,  in  the  former  verse ;  with  restriction  to 
the  duties  of  piety  and  humiliation ;  (1  Cor.  vii.  o)  and  also 
it  intimateth  the  duty  of  cohabitation,  that  they  should  not 
depart  one  from  the  other.  (1  Car,  vii.  10) 

fVhick  he  hath  given  thee."]  That  may  refer  either  to  the 
wife,  which,  Solomon  elsewhere  tells  us,  is  the  gift  of  (Sod ; 
(Pnw.  xix.  14)  or  to  the  days  of  the  life  of  our  vanity,  which 
also  are  the  gift  of  God.  (Job.  x.  12.  Acts  xvii.  25.  Psal. 
xxxi.  16^ 

This  is  thy  parti&n  iM  this  life.]  As  Chap.  ii.  24,  and  iii. 
13,  and  v.  18,  19,  and  viii.  15.  When  thou  diest,  thou  shalt 
carry  none  of  these  comforts  away  with  thee :  in  the  next 
world,  there  is  no  enjoyment  of  these  kind  of  bleosii^. 
{Psal.  xlxix.  17.  Matth.  xxu.  30) 

Ver.  10.  Whatsoever  thy  hand  Jindeth  to  do,  do  U  wkh  tk/ 
might.]  Having  instanced  in  the  principal  outward  comfefti 
of  life,  food,  raiment,  marriage,  he  condudeth  with  a  geos- 
ral  precept,  that  '  in  all  things  else  wherein  the  tranquiOi^ 
and  comfort  of  life  did  consist,  they  should  freely  and  cheer- 
fully make  use  of  them,  before  they  go  into  their  graves  ;— 
where,  as  they  shall  have  none  of  these  outward  materiab  to 
work  upon ;  so  neither,  if  they  had  them,  should  they  hate 
any  wisdom  or  skill  to  make  use  of  them,  or  to  reap  delight 
from  them.' 

Whatsoever  thy  hand  Jindeth  to  do.]  Whatsoever  is  witkin 
thy  power,  and  thy  abilities  can  reach  unto ;  whateves  woib 
in  thy  calling  do  belong  unto  thee,  or  whatsoever  atate  •b' 
condition  the  providence  of  God  shall  put  thee  in ;  (Gcs. 
xxxii.  13.  Lev.  v.  7,  and  12,  8.  Ntmb.  vi  21.  Jm^.  ix.33) 
whatsoever  just  occasion  of  honest  cheerfulness  doth  db 
itself  unto  thee,  embrace  it. 

Do  it  with  thy  might.]    Vigorously,  industriously,  ii 


CHAP.  IX.]    THE     BOOK    OF    F.CCLESI ASTES.  195 

ly  ;  do  not  slack  time,  nor  defer  it  till  it  be  too  late.  {Rom, 
xii.  11.2  Thess.  iii.  8.  Tit,  iii.8,  U) 

For  there  is  no  work,  nor  device,  nor  htowMge,  nor  wisdom 
in  the  grave  whither  thou  goest.^  In  this  life,  thou  hast  op- 
portunities of  doing  good,  of  delighting  thyself  in  the  studies 
of  knowledge  and  wisdom,  of  improving  thy  strength  and 
invention,  to  pleasure  thyself  and  others.  Therefore,  work 
while  it  is  day,  and  while  thou  hast  yet  an  op|>ortunity ; 
{John  ix.  4y  and  xii.  35.  Gal.  vi.  10)  while  there  is  strength 
in  your  hand  ;  while  there  is  wisdom  ni  your  head,  while  the 
▼igour  of  your  faculties  last:  for  in  the  grave,  or  in  the  state 
of  death,  whither  thou  art  every  moment  hastening,  there  is 
no  place  for  any  of  these  things :  that  is  not  '  sscolum  ope- 
ris,^  but  '  mercedis.'  If  thou  wilt  be  rewarded  then,  thou 
must  work  now.  '  Carpe  diem,  quam  minimum  credulus 
postero.  Jam  te  premet  nox.^  '  Though  this  be  applicable 
unto  all  duties  of  piety  and  charity,  yet  the  scope  of  the  place 
turns  principally  at  the  enjoyment  of  the  comforts  and  com- 
modities of  this  present  life,  which  we  are  cheerfully,  while 
they  are  put  into  our  hands,  to  enjoy  ;  and  not  put  them  off 
till  death,  when  we  shall  have  neither  skill  nor  strength  to 
use  them. — Here  also  we  may  observe  what  manner  of  de- 
lights he  alloweth  them,  namely,  such  as  arise  from  honest 
lobourSf  and  are  guided  and  moderated  by  art,  knowledge, 
and  wisdom.  Our  delights  must  not  be  sensual,  but  rational 
and  industrious. 

Ver.  11./  returned  and  saw  under  the  sun  that  the  race  is 
mot  to  the  swift j  nor  the  battle  to  the  strongs  &c.]  These  words 
some  make  to  be  the  observation  of  another  vanity  under  the 
sun,  to  wit,  '  That  events  and  successes  do  sometimes  fall  out 
quite  otherwise  than  the  preparation  or  probability  of  second 
eaoses  do  seem  to  promise :  That  things  are  so  done  usually 
ia  the  world,  as  that  no  reason  can  at  all  be  given  of  them.** 
Others  make  them  a  kind  of  corrective  to  the  former  precept 
of  Kviag  joyfully  in  the  use  of  all  outward  blessings ; — 
'  Tbougb  it  were  to  be  wished,  that  man  could  thus  evenly 
and  comfortably  pass  over  his  days,  yet  when  I  further  con- 
aidered,  I  found  that  no  man  can  ever  enjoy  a  stable  and  con- 
attntt  delight  in  this  world  ;  in  regard  that  future  events  do 
oftentimes  quite  vary  from  those  principles  and  preparations 

2  o2 


196  ANNOTATIONS    OK  [CUAP.  IX. 

which  went  before  them/  The  words  seem  to  have  relation 
both  to  the  general  scope  of  the  chapter  before,  touching  the 
powerful  and  unsearchable  providence  of  Grod,  Cluy>.  viii. 
16,  17,  and  ix.  1,  2 ;  and  also  to  the  words  immediately  pre- 
ceding :  for  whereas  he  had  advised,  ^  That  whatever  our  hand 
findeth  to  do,  we  should  do  it  with  our  might ;  lest  any  man 
should  thereupon  presume  that  things  must  needs  fall  out 
according  to  those  abilities,  which  he  bringeth  unto  the  ef- 
fecting of  them** ;-— he  here  directeth  us  to  look  up  in  all  our 
works,  above  second  causes ;  not  to  trust  in  our  own  gifts, 
nor  to  attribute  any  thing  to  our  own  strength ;  to  remember, 
that  it  is  not  in  him  that  willethy  nor  in  him  that  runneth^  but 
in  God  who  sheweth  mercy  ;  (Aam.  ix.  16)  and  accordingly  to 
implore  his  assistance  and  blessing  in  all  our  labours,  who 
worketh  all  our  works  for  us.  {Isai,  xxvi.  12.  Psalm  cxxvii. 
1, 2.  Deut.  viii.  17, 18.  Prov,  x.  22.  Jer.  ix.  23)  And  having 
done  our  duty,  and  used  such  good  means  as  God  affordeth, 
then  quietly  to  refer  the  success  unto  God,  in  whose  hand 
are  all  the  ways  of  the  children  of  men,  and  upon  whose 
good  pleasure  do  all  the  issues  of  things  depend. 

/  returned  and  to  see,"]  The  infinitive  mood  is  put  for  the 
indicative,  (as  Jer.  xiv.  6.  Zach.  xii.  10) 

i  um  under  the  sunJ]  *^  I  considered  the  things  which  are 
done  in  this  life  amongst  men,  and  found  by  my  observatioo. 
That  the  race  is  not  to  the  swift ;  that  swiftness  doth  not  ever 
avail  a  man  to  win  the  prize,  or  to  escape  danger."  (2  Sam* 
ii.  18,  23.  Jer.  xlvi.  5,  G.  Amos  ii.  14,  15, 16) 

Nor  the  battle  to  the  strong."]  That  the  strength  of  the 
mighty  doth  not  always  avail  them  either  to  fight  or  conquer. 
(Judges  vii.  7.  1  Sam,  xiv.  6.  2  Chron.  xiv.  9 — 12.  Psalm 
xxxiii.  17,  18) 

Nor  yet  bread  to  the  wise.]  *'  Livelihood  and  subsistence 
to  men  whose  wisdom  should  commend  them  to  honour  and 
great  place.*"  (Chap.  x.  6,  7.  Psalm  cxxvii.  2)  David  wti 
put  to  desire  supplies  from  Nabal ;  and  Christ,  in  whom  were 
all  the  treasures  of  wisdom,  was  ministered  unto.  {Luke  viii. 
2.  Matth.  viii.  20.  2  Cor.  xxi.  26,  27) 

Nor  riches  to  men  of  understanding,]  We  read  of  rich 
fools,  (1  Sam.  xxv.  2,  3,  25.  Luke  xii.  16,  20)  and  of  poor 
wise  men  here,  ver.  15. 


CHAP.   IX.]         THE    BOOK    OF    ECCLESI ASTES.  197 

V or  yet  favour  to  men  of  skill.']  Joseph  cast  into  prisou  ; 
Daniel,  in  the  lions'  den ;  David,  hated  of  Saul. 

But  time  and  chance  happeneth  to  them  allJ]  Their  endea- 
vours do  arrive  at  such  a  success  as  the  counsel  of  God  hath 
pre-ordained,  which  is  wholly  hidden  from  our  eyes ;  and 
therefore  seem  to  fall  out  many  times  rather  at  adventure, 
and  casually,  than  according  to  any  regular  means,  that  have 
been  used  in  order  unto  them.  Whereby  we  learn,  that  Di- 
vine  Providence  hath  a  wise  and  holy  hand  in  ordering  the 
most  casual  and  fortuitous  events,  to  the  execution  of  his 
righteous  counsels.  (1  Kings  xxii.  34.  Esther  vi.  1 — 11. 
1  Sam.  vi.  7—12.  2  Kings  iii.  22—24^  He  doth  not  hereby 
dishearten  us  from  the  use  of  means,  but  directs  us  in  the  use 
of  them,  not  to  sacrifice  to  our  net,  nor  to  glory  in  our  own 
wi8dom ;  but  to  wait  upon  the  blessing  and  providence  of 
God,  to  give  him  the  praise  of  our  successes,  and  quietly 
bear  whatever  miscarriages  he  hath  ordered  to  befall  us. 
(1  Cor.  I  31.  James  iv.  13—16.  2  Sam.  xv.  25,  26) 

Ver.  12.  For  man  also  kuoweth  not  his  time.]  Events  are 
then  said  to  be  casual,  when  no  previous  knowledge  or  coun- 
sel  hath  made  way  unto  them.  Therefore  to  prove  that  even 
able,  wise,  and  skilful  men  are  subject,  in  common  with 
others,  unto  time  and  chance,  he  here  addeth,  that  man  knotC' 
^A  nof  his  time,  xoipov  atn-oO  ,  so  the  Septuagint :  tuKuiplav  avroii 
so  Symmachus ;  ''  His  proper  season  and  opportunity  of 
working.^'  But  by  the  similitudes  here  used  to  illustrate  this 
ignorance,  it  should  seem,  that  his  time,  noteth  the  time  of 
evil  and  calamity,  which  many  times  befalls  a  man,  when  he 
little  dreams  of  it.  This  is  called  his  dai/y  or  his  hour, 
{Psalm  xxxvii.  13.  John  xvi.  4,  and  xiii.  1)  Calamity  comes 
as  a  thief  in  the  night,  unseen,  unexpected.  (Matth.  xxiv. 
60.  1  Thess.  v.  3.  Luke  xii.  20)  Or  as  a  snare  which  a  man 
thinks  not  of.  {Luke  xxi.  35) 

jis  thejishes  that  are  taken  in  an  evil  net,  (evil  and  exitious 
unto  them,)  attd  as  the  birds  that  are  caught  in  a  snare ;  so  are 
the  sons  of  men  snared  in  an  evil  time,  when  itfalleth  suddenly 
upon  themJ]  Many  times  when  we  think  things  to  go  best 
with  us,  as  the  fish  and  the  bird  go  with  much  hope  and  pro- 
mise of  good  to  themselves,  unto  the  bait  and  snare  ;  so  men 
fall  unto  evil  by  those  very  means,  by  which  they  promised 


198  ANNOTATIONS    OX  [CHAP.    IX« 

much  good  unto  themselves.  {Esther  v.  12.  Psalm  IxU.  22. 
2  Sam.  xiii.  28.  Luke  xii.  19,  20)  He  intinaateth  likewiae, 
that  as  the  wisdom  of  man  can  easily  deceive  the  ainple 
birds ;  so  the  providence  and  power  of  God  can  be  too  hard 
for  all  the  wisdom  of  men,  and  ensnare  them  in  th«ir  own 
counsels.  (Job  v.  12,  13,  14.  Prov,  xi.  5,6)  UecaBBud* 
denly  infatuate  them,  {Isai.  xix.  1] — 15)  or  suddenly  start 
up  some  unexpected  circumstance,  which  shall  vary  the  na- 
ture  of  the  whole  business,  though  otherwise  never  so  wisely 
contrived.  (1  Sam.  xxiii.  27,  28.  Job xx'ii.  10,  Psalmlxir.l) 

Ver.  13,  14,  15,  IfS.  This  wisdom  ha^ve  I  seen  also  wider  the 
sun,  and  it  seemed  great  unto  me:  there  was  a  little  ciiy^  Sfc] 
These  words  may  be  understood  either  as  the  observation  of 
another  vanity,  namely,  the  disrespect  which  it  shewed  unto 
wisdom  when  it  is  over-clouded  with  poverty,  by  the  ex- 
ample or  parable  of  a  little  city,  delivered  from  a  great  king, 
by  a  poor  despised  man :  or  else  in  relation  to  the  words 
next  preceding,  thus  ;  '^  Though  it  be  true,  that  sometimes 
events  fall  out  contrary  to  the  second  causeSj.  so  that  even 
wise  men  are  disappointed  in  their  works  of  those  ends 
which  regularly  should  have  ensued  upon  them,  yet  wisdom 
ought  not  therefore  to  be  despised,  no  not  in  the  meanest 
persons:  for  as  sometimes  God  doth  deny  success  to  the 
most  proper  and  probable  causes,  ^o  doth  he  at  other  times 
^ive  great  deliverance  by  unknown  ^nd  unthougbt  onmeans.** 
The  scope  is  to  shew  the  excellent  use  of  wisdom,  and  how 
highly  it  is  to  be  valued,  though  it  be  as  a  treasure  in  an 
earthen  vessel ;  (2  Cor,  iv.  7)  though  brought  unto  us  by 
mean  hands :  as  David  blessed  God  for  the  wise  counsel  of 
Abigail;  (1  Sam,  xxv.  32,  33)  and  Naaman  rejected  not 
the  advice  of  a  little  maid.  (2  Kings  v.  2,  3,  4)  Wisdom,  in 
but  a  woman,  saved  a  city  from  destruction.  (2  ^ofii.  xx. 
16—22) 

It  seemed  great  unto  me,']  Howeveif  the  wisdom  of  the 
poor  man  was  undervalued  by  others,  yet  it  seemed  great  un- 
^0  me ;  sq  much  the  greater,  by  how  much  fewer  helps  and 
means  he  had  to  attain  unto  it. 

There  was  a  little  citj/f  and  few  men  within  it."]  Here,  in  a 
parable,  he  sheweth  the  excellence  of  wisdom,  by  the  great- 
ness of  the  danger  from  which  it  delivereth;  set  forth  by  a 
little  city,  with  few  men  and  weak  defence,  assaulted  by  a 


CHAP.  IX.]       THE    BOOK    OP    £CCL£81AST£S.  199 

great  king,  with  a  numerous  army  and  strong  bulwarks  :  so 
that  the  disadvantage  was  every  way  on  the  city's  side. 

Nou'  there  was  found  in  it  a  poor  wise  man.]  He  found  in 
it:  verbs  active  of  the  third  person  are  used  sometimes 
passively.  (Isai.  ix.  6.  Hos,  x.  2)  God  many  times  maketh 
one  wise  and  holy  man  a  means  of  delivering  a  whole  peo- 
ple. (Pror.  xi.  11.  Ge».  1.  20.  1  Kings  ii.  12.  1  Sam.  xvii. 
8,  9,  51,  62.  Deut.  xxxii.  30) 

jlnd  be  by  his  wisdom  delivered  the  citif.'\  As  one  Archi- 
medes at  Syracuse,  by  his  art,  did  more  towards  the  defence 
of  the  city,  than  all  the  rest  that  were  in  it ;  Sv  o-ofiv  Mhw^ 

Yet  uo  man  rememembered  that  poor  man.]  This  deliver- 
aoce  was  wrought  by  a  poor  man,  whom  no  man  made  any 
accoant  of,  nor  expected  any  such  good  from,  being  an  ob- 
scure unknown  person  :  and  when  he  had  wrought  it,  no  man 
looked  after  him,  to  return  him  thanks  for  it.  (2  Cor.  iv.  7) 

Then  said  J,  Wisdom  is  better  than  strength.  As  chap.  vii. 
19.  {Prov.  xxi.  32,  and  xxiv.  3,  4,  5)  Hereby  we  are  taught 
to  consider  die  goodness  of  tUngs  ia  comparison  one  to  an- 
other, and  to  prefer  that  which  is  most  excellent.  (1  Cor.  xir. 
31,  and  vii.  38.  1  Sam.  xv.  22) 

Ver.  17.  The  words  of  wise  men  are  heard  in  quiet  y  more  than 
ike  cry  of  him  that  ruleth  among  fools.]  Are  heard,  that  is, 
*  ought  to  be  heard.'  As  a  son  honoureth  his  father,  Mai. 
i.  6,  that  is,  he  ought  to  honour  him. 

Are  heard  in  quiet.]  This  is,  **  either  are  to  be  delivered 
witk  submission  and  meekness;*^  (Frov.  xxr.  15.  1  Kings 
xii.  7)  or,  ^^  are  to  be  heard  with  a  tractable  and  calm 
•ptrit,  without  pride  or  contradiction.**  {Job  \x\x.  21,  22. 
James  i.  21)  A  wise  man  speaking,  though  without  clamour, 
conteBtaoo,  or  ostentation,  doth,  by  his  weighty  and  season- 
able  advice,  more  calm  the  spirits  of  bis  hearers,  and,  by  his 
sober  aad  serious  counsel,  more  powerfully  prevail  with 
thoas,r-tiiaa  all  the  angry  and  passionate  words  of  such  as 
have  more  power,  but  no  skill  to  manatee  it:  **  lUe  regit  dic- 
tm  sninos,  et  pectora  mnlcet.'* 

Ver.  18.  Wisdom  is  better  than  weapom  of  war :  but  one  sin^ 
mer  desiroyeth  much  good.]  Wisdom  is  net  only  better  than 
streagtli,  but  than  strength  armed  and  seconded^  with  military 
pfoviasous.    The  poor  man's  wtsdom  did  »ot  only  deliver  the 


200  ANNOTATIONS    OX  [CHAft 

city  from  the  great  king  and  his  oumerous  army,  but  froni 
bulwarlcH  and  foi'ti  A  cations  which  he  had  raised  against  it. 

Bui  one  siii/ier  destroi/e//t  much  good.]  By  the  opposition 
between  a  sinner  and  a  wise  man,  it  ia  evident  that  Solomon') 
wise  man  here,  is  also  a  godly  man  :  otherwise  God  useth  to 
iiifaltiate  and  defest  the  counsels  of  worldly  wisdom.  (2  Sam. 
XV.  31.  ha.  xix.  11—14.  ha.  xsix.  14.  and  xlir.  25.  I  Cor. 
i.  19. 

One  sinner.']  Some  render  it,  "  Qui  in  uno  peccat ;"  he 
that,  in  war,  through  folly  and  inadvertence,  committeth  one 
error,  may  destroy  n  whole  army :  for  they  say,  '  lo  beilo 
non  licet  bis  peccare.'  That  one  error  in  Absalom  in  pre- 
ferring the  counsel  of  Hushai  before  AhithophePs,  did  undo 
his  whole  enterprise.  But  it  is  rather  to  be  understood  in 
opposition  to  the  '  one  poor  wise  man,'  ver,  15.  one  wicked 
man,  like  Achan,  will  endanger  the  camp ;  (Josh.  vii.  1—6. 
1  Cor.  V.  6)  as  one  leak  in  a  ship,  one  spark  in  a  barrel  of 
gunpowder,  will  suddenly  undo  all.  One  fool  can  throw  ■ 
jewel  into  the  sea,  which  a  thousand  wise  men  cannot  get  up 
again :  iro^Ami  xeH  ^ufMcSira  vokt;  xaxav  iiipif  ixauipti.  Grei 
totuB  in  agris  Uoius  scable  cadit. 


CHAP.  X.  ^M 

In  the  latter  end  of  the  former  Chapter,  he  shewed  die 
excellent  use  of  godly  wisdom,  in  order  unto  tranquillity,  bodi 
private  and  publick,  and  the  mischief  which  one  fool  might 
do  in  destroying  much  good  ;  which  last  clause  in  that  chap- 
ter, he  proceedeth,  in  the  beginning  of  this,  to  demonstrate 
by  three  instances,  showing,  First,  how  folly  destroys  a  good 
name,  which  he  illustrateth  by  an  excellent  similitude; 
ver.  1.  Secondly,  how  it  spoils  a  man's  actions  and  under- 
takings, which,  by  wisdom,  might  be  dexterously  managed; 
ver.  2.  Thirdly.  How  it  defaceth  a  man''s  whole  behaviour 
and  conversation ;  ver.  3. 

Then  he  proceedeth  to  shew  the  excellent  use  of  true  wis- 
dom, in  relation  to  our  behaviour  towards  Princes,  and  per- 
sons in  authority ;  whereby,  through  prudent  caution, 
meekness,  and  gracious  deportment,  a  man  may  restrain  in 
liimself  ull  thoughts,  speeches,  or  attempts  tending  unto  re< 


CHAP.    X.]     THE    BOOK    OF    ECCLESIASTES.  201 

bdlioiii  and  may  allay  and  pacify  the  displeasure  which  had 
been  conceived  against  him  in  the  mind  of  the  ruler: 
whereas  folly,  transporting  a  man  into  any  disloyal  resolutions, 
doth  but  ruin  himself,  and  end  in  fruitless  and  weary  labour. 
Concerning  those  kind  of  disloyal  affections,  he  sheweth, 
fint,  the  rise  and  occasion  of  them,  which  may  be  double. 
Finty  undutiful  and  revengeful  passions,  upon  any  private 
displeasure  of  the  ruler  against  us  in  our  own  particular  per- 
sons; ver.  4.  Secondly,  envy  or  indignation  growing  out 
of  errom  in  government;  when  a  man  observes  foolish  and 
unworthy  persons  to  be  advanced — and  those  more  honourable 
and  deserving,  to  be  depressed  and  discountenanced ;  ver. 
5,  6,  7. 

Secondly,  he  showeth  the  great  danger  of  disloyalty,  and 
thaty  1.  In  regard  of  actions  and  attempts,  which  usually 
prove  pernicious  to  their  authors,  and  this  illustrated  by 
many  lively  similitudes;  ver.  8,  9,  10,  11. 

S.  In  regard  of  rebellious  and  foolish  speeches,  contrary 
unto  that  gracious  circumspection  and  decorum  which  wis- 
dom would  teach  a  man  to  observe,  in  the  which,  through 
the  heat  of  passion,  a  man  usually  proceedeth  on  from  bad 
to  worse,  ver.  12,  13,  14.  Concerning  which  he  sheweth, 
1  •  The  mischief  which  they  bring,  ver.  12.  2.  The  vanity  and 
frnitlessness  of  them  to  the  person  that  utters  them,  ver.  15. 
3.  The  root  of  them,  ignorance  of  civil  affairs,  and  want  of 
skill  to  converse  with  men,  ver.  15.  4.  The  nature  of  them  ; 
they  begin  in  folly,  they  end  in  madness ;  they  proceed  in 
babbling,  and  multiplicity  of  words,  concerning  things  which 
-a  man  cannot  foresee  or  know  any  thing  of  them,  ver.  13, 14. 

3.  In  regard  of  inward  thoughts  and  affections ;  concerning 
which  he  sheweth  how  little  security  a  man  can  promise  him* 
self  even  in  his  most  secret  and  inmost  projections  of  dis- 
loyalty; inasmuch  as  God  hath  visible  and  unexpected 
means  to  bring  it  all  to  light,  ver.  20. 

And  because  princes  might  haply  hereupon  think  them- 
■elves  free  from  all  tie  or  duty  towards  their  people,  because 
they  should  be  free  from  all  danger  and  rebellion  from  them ; 
he  doth  therefore  further  show  the  necessary  dependence 
which  prince  and  people  mutually  have  in  regard  of  weal 
and  woe  :— thereby  deterring  princes  from  tyranny  and  mis- 
government  ;  (whereby  they  utterly  subvert  the  end  of  0od*8 


200  ANN0TAT10J>^S    ON  [CHAF.  X, 

city  from  the  great  king  and  his  numerous  army,  but  from  his 
bulwarks  and  fortifications  which  he  had  raised  against  it. 

But  one  sinner  destroyeth  much  goodJ]  By  the  opposition 
between  a  sinner  and  a  wise  man,  it  is  evident  that  Solomon^t 
wise  man  here,  is  also  a  godly  man  :  otherwise  God  useth  to 
infatuate  and  defeat  the  counsels  of  worldly  wisdom.  (2  Sam, 
XV.  31.  Tsa,  xix.  11 — 14.  Isa,  xxix.  14.  and  xlir.  26.  1  Cor, 
i.  19. 

One  sinner.']  Some  render  it,  **'  Qui  in  uno  peccat  ;**  he 
that,  in  war,  through  folly  and  inadvertence,  committeth  one 
error,  may  destroy  a  whole  army  :  for  they  say,  '  In  bello 
non  licet  bis  peccare.'  That  one  error  in  Absalom  in  pre- 
ferring the  counsel  of  Hushai  before  AhithophePs,  did  undo 
his  whole  enterprise.  But  it  is  rather  to  be  understood  in 
opposition  to  the  '  one  poor  wise  man,^  ver.  15.  one  wicked 
man,  like  Achan,  will  endanger  the  camp ;  {Josh.  vii.  I — 6. 
1  Cor.  V.  6)  as  one  leak  in  a  ship,  one  spark  in  a  barrel  of 
gunpowder,  will  suddenly  undo  all.  One  fool  can  throw  a 
jewel  into  the  sea,  which  a  thousand  wise  men  cannot  get  op 
again:  iroXXixi  xai  ^uftiroura  Wxi;  noaiov  oa^fi^  iweiu^l*  Qtei 
totus  in  agris  Unius  scabie  cadit. 


CHAP.  X. 

In  the  latter  end  of  the  former  Chapter,  he  shewed  the 
excellent  use  of  godly  wisdom,  in  order  unto  tranquillity,  both 
private  and  publick,  and  the  mischief  which  one  fool  might 
do  in  destroying  much  good  ;  which  last  clause  in  that  chap- 
ter, he  proceedeth,  in  the  beginning  of  this,  to  demonstrate 
by  three  instances,  showing.  First,  how  folly  destroys  a  good 
name,  which  he  illustrateth  by  an  excellent  similitude; 
ver.  1.  Secondly,  how  it  spoils  a  man's  actions  and  under- 
takings, which,  by  wisdom,  might  be  dexterously  managed ; 
ver.  2.  Thirdly,  How  it  defaceth  a  man^s  whole  behavionr 
and  conversation ;  ver.  3. 

Then  he  proceedeth  to  shew  the  excellent  use  of  true  wit- 
dom,  in  relation  to  our  behaviour  towards  Princes,  and  per- 
sons in  authority ;  whereby,  through  prudent  caution, 
meekness,  and  gracious  deportment,  a  man  may  restrain  in 
kinuelf  all  thoughts^  speeches,  or  attempts  tending  unto  re- 


CHAP.   X.]     THE    BOOK    OF    ECCLESIASTES.  201 

bellion,  and  may  allay  and  pacify  the  displeasure  which  had 
been  conceived  against  him  in  the  mind  of  the  ruler: 
whereas  folly,  transporting  a  man  into  any  disloyal  resolutions, 
doth  but  ruin  himself,  and  end  in  fruitless  and  weary  labour. 
Concerning  those  kind  of  disloyal  affections^  he  sheweth, 
first,  the  rise  and  occasion  of  them,  which  may  be  double. 
First,  undutiful  and  revengeful  passions,  upon  any  private 
displeasure  of  the  ruler  against  us  in  our  own  particular  per- 
sons; ver.  4.  Secondly,  envy  or  indignation  growing  out 
of  errors  in  government;  when  a  man  observes  foolish  and 
unworthy  persons  to  be  advanced — and  those  more  honourable 
and  deserving,  to  be  depressed  and  discountenanced ;  ver. 
5,  6,  7. 

Secondly,  he  showeth  the  great  danger  of  disloyalty,  and 
thaty  1.  In  regard  of  actions  and  attempts,  which  usually 
prove  pernicious  to  their  authors,  and  this  illustrated  by 
many  lively  similitudes;  ver.  8,  9,  10,  11. 

2.  In  regard  of  rebellious  and  foolish  speeches,  contrary 
unto  that  gracious  circumspection  and  decorum  which  wis- 
dom would  teach  a  man  to  observe,  in  the  which,  through 
the  heat  of  passion,  a  man  usually  proceedeth  on  from  bad 
to  worse,  ver.  12,  13,  14.  Concerning  which  he  sheweth, 
1 .  The  mischief  which  they  bring,  ver.  12.  2.  The  vanity  and 
fruitlessness  of  them  to  the  person  that  utters  them,  ver.  15. 
3.  The  root  of  them,  ignorance  of  civil  affairs,  and  want  of 
skill  to  converse  with  men,  ver.  15.  4.  The  nature  of  them  ; 
they  begin  in  folly,  they  end  in  madness ;  they  proceed  in 
babbling,  and  multiplicity  of  words,  concerning  things  which 
a  man  cannot  foresee  or  know  any  thing  of  them,  ver.  13,  14. 

3.  In  regard  of  inward  thoughts  and  affections ;  concerning 
which  he  sheweth  how  little  security  a  man  can  promise  him- 
self eren  in  his  most  secret  and  inmost  projections  of  dis- 
loyalty; inasmuch  as  God  hath  yisible  and  unexpected 
means  to  bring  it  all  to  light,  ver.  20. 

And  because  princes  might  haply  hereupon  think  them- 
selres  free  from  all  tie  or  duty  towards  their  people,  because 
they  should  be  free  from  all  danger  and  rebellion  from  them ; 
he  doth  therefore  further  show  the  necessary  dependence 
which  prince  and  people  mutually  have  in  regard  of  weal 
and  woe  :— thereby  deterring  princes  from  tyranny  and  mis- 
government  ;  (whereby  they  utterly  subvert  the  end  of  (jlod*s 


204  ANNOTATIONS    ON  [CHAP.  X. 

6apienti&  et  glori&  parva  ad  tempus  stultitia  ;^'  that  some- 
times a  little  folly  is  more  precious  than  wisdom  and  honour. 
(1  5am.  xxi.  13)  But  this,  besides  the  grammatical  incon- 
gruity, holdeth  no  proportion  to  the  former  part  of  the  verse, 
ivhereunto  it  answereth ;  and  therefore  is  neglected  by  the 
best  interpreters. 

Ver.  2.  A  wise  maifs  heart  is  at  his  right  hand ;  but  a  foots 
heart  J  at  his  left,']  A  like  kind  of  proverbial  form  we  had, 
Chap.  ii.  14.  The  right  hand  is  usually  the  most  expedite 
and  ready  for  action,  doth  its  work  more  surely,  more  speed- 
ily, more  decently  ;  therefore  the  right  hand  is  the  dearest  of 
the  two.  (Matth.  v.  29,  30)  And  it  is  noted  as  a  thing 
strange  and  unusual,  when  men  have  been  left-handed,  or 
able  to  use  both  hands  alike:  (Judges  iii.  21.  and  xx.  16. 
1  Chron.  xii.  2)  So  the  meaning  is,  ''  A  wise  man^s  heart  is 
ready  and  prepared  unto  every  good  work  ;  he  doth  things 
with  judgement  and  counsel ;  he  doth,  with  mature  advice 
and  deliberation,  so  weigh  his  actions,  the  circumstances, 
consequences,  probabilities,  and  events  of  them,  as  that  he 
may  not  afterwards  repent  of  his  behaviour  therein.  He 
worketh  by  the  guidance  of  his  heait.  {Prov,  xv.  22.  Luke 
xiv.  28 — 30)  But  a  fool  is  left-handed  in  his  works ;  doth 
all  his  business  bunglingly,  preposterously,  inconsiderately ; 
either  when  he  adviseth  about  business,  his  hand  is  absent, 
and  doth  not  execute  it;  or  when  he  worketh  and  goeth 
about  it,  his  heart  is  absent,  and  doth  not  direct  it.  A  wise 
man  hath  the  command  of  bis  heart;  knows  how  to  use  it 
seasonably,  opportunely,  and  in  conformity  to  times,  places, 
persons,  so  that  his  undertakings  may  be  successful  and 
prosperous :— whereas  a  fool  is  transported  with  passion, 
amazed  at  difficulties,  perplexed  with  uncertainties,  at  hii 
wits'  end,  and  knows  not  which  way  to  take,  or  what  to  ^^ 
solve ;  goes  about  his  business  as  awkwardly  and  undecentlji 
as  a  man  would  do  whose  right  hand  were  tied  behind  hinii 
and  had  only  his  left  hand  to  help  him."  (Prov.  ii.  10— 169 
and  iv.  26,  and  xiii.  16,  and  xvi.  22,  23)  Examples  of  thii 
wisdom  we  have  in  Jacob  ;  (Gen.  xxxii)  Joseph  ;  (Gen.  xfi) 
David;  (1  Sam.  xvi.  18)  Abigail;  (1  Sam.  xxv)  Jethro; 
(£xod.  xviii.  19)  the  Woman  of  Abel ;  (2  Sam.  xx)  Paul; 
IAcU  xxiii.  6)  and  of  the  contrary  folly.  (  Numb.  xiv.  40—45. 
(IJEii^xii.  8.  Isai.  xix.  11 — 17) 


CHAP.   X.]         TI1£    BOOK    OF    ECCLESIASTES.  205 

Ver  3.  Yea  also,  when  he  that  is  a  fool,  walketh  by  the  'way, 
his  wisdom  faileth  hiniy  Sfc]  Not  only  in  his  private  actions 
and  undertakings,  but  in  his  open  conversation  amongst 
men ;  in  his  motions,  gestures,  behaviour,  gait,  countenance, 
usual  deportment,  he  is  destitute  of  prudence  and  common 
discretion,  and  bewrayeth  the  folly  of  his  heart  by  the 
affected  fondness  of  his  conversation. 

Atid  he  saith  to  every  owe,  that  he  is  afooL']  The  Septua* 
gint  render  it,  ei  Aoyieirai  -cyaira  a^pwrxm^  loriv  '^whatsoever  he 
tliinketh  on,  is  foUy.*^  Symmachus  in  Jerome,  ^*  He  sus- 
pecteth  of  all  men  that  they  are  fools.*"  Whereunto  the 
Vulgar  answereth,  **  Cum  ipse  insipiens  sit,  omnes  stultos 
sestimat  ;^'  being  a  fool  himself,  he  accounteth  all  other  men 
fools.  As  to  him  that  hath'the  jaundice,  every  thing  seem- 
eth  yellow  ;  and  to  him  that  hath  a  distempered  palate,  every 
sweet  thing  tasteth  bitter :  to  him  that  hath  a  vertiginous 
brain,  every  fixed  thing  seemeth  to  turn  round ; — so  to  a  man 
made  up  of  pride  and  folly,  other  men  much  wiser  than  him- 
self do  appear  fools.  The  Chaldee  rendereth  it,  all  men  say 
that  he  is  a  fool.  But  the  most  emphatical  is  as  we  read  it, 
*'  He  saith  to  all  men,  that  he  is  a  fool."  He  doth  so  palpa- 
bly discover,  and,  as  it  were,  proclaim  his  own  folly,  by  his 
gestures  and  behaviour,  as  if  he  would  himself  tell  them  that 
he  is  a  fool.  (Prov,  vi.  13,  and  xii.  23,  and  xiii.  6,  and  xviii. 
2.  Jude,  verse  13) 

Ver.  4.  If  the  spirit  of  the  ruler  rise  up  against  thee,  leave 
not  thy  place.']  Here  he  sheweth  the  excellent  use  of  wis- 
dom in  ordering  our  conversation  towards  superiors ;  teach- 
ing us  to  bridle  all  disloyal  passions  ;  to  restrain  all  unlawful 
attempts  ;  to  keep  ourselves  in  the  same  even  and  unmoved 
temper,  whatever  provocations  we  meet  with  to  the  contrary. 

If  the  spirit  of  the  ruler.]  The  Chaldee  hereby  under- 
standeth  the  power  and  dominion  of  any  ruling  lust,  by 
v?hich  a  man  should  not  suffer  himself  to  be  shaken  from  his 
steadfastness,  nor  removed  out  of  his  place  or  from  his 
daty.  But  this  is  inconsonant  with  the  series  of  this  Chap. 
ter,  which  is  much  taken  up  in  the  errors  of  government,  and 
the  inconvenient  passions  which  those  errors  may  produce 
in  the  minds  of  the  people.  Others  understand  it  of  the 
*  spirit  of  rule  and  government,'  as  we  often  read  of  the 
spirit  of  judgement,  of  prophecy,  of  revelation,  oC  wisdom. 


'20G  ANXOTATIONS    ON  [cHaV 

of  knowledge;  so  the  skill  of  governing  is  called  tbeS 
of  God.  (1  Sam.  X.  10,  11,  and  xi.  0,  and  xvi.  14.  Iiai.  xi.  1, 
2)  And  they  understand  it  thus  : — "  If  ihr.  Lord  advance 
thee  unto  high  place  of  power  and  government,  leave  not 
thy  place ;  continue  humble  and  lowly  still ;  forget  not  thy 
duty  towards  thy  brethren."  (as  Detil.  xvii.  iH — 20)  Bat 
the  latter  clause  of  this  verse  plainly  leads  u*  to  another 
sense  :  "  If  the  spirit,"  that  is,  "  the  wrath  and  diBpleasare  of 
the  ruler  rise  up  gainst  thee;" — so  passion  is  sometimes 
called.  {Chap.  vii.  9.  Prov.  xxv.  28.  JuiigM  ix.  23.  2  C)trm. 
xxi,  16)  And  it  seems  to  denote  high  displeasure,  like  that 
of  Saul,  of  whom  it  is  said,  that  "he  breathed  out  tbrestn 
against  the  church."  (Act^i  is.  I)  His  rage  was  ss  a  lerriUt 
blast  of  a  storm  against  a  wall.  (hat.  xxv.  4)  And  th^  if 
further  intimated  in  the  phrase  of  'ascending'  or  rising  op, 
as  a  grievous  tempest,  or  as  a  flame  of  fire.  (2  Sant,  \'t.  2V- 
Ezek.  xxiv.  a.  Psalm  Ixxviii:  21)  If  the  high  displeasure  of 
the  ruler  be,  though  unjustly  and  injuriously,  lifted  ap 
against  thee,  as  Potipbar'a  against  Joseph;  Saul's  agtinii 
David  ;  Laban's  against  Jacob ;  Paul  s  against  the  Chureh  of 
Christ, — leave  not  Ihi/  place :  contain  thyselfwithJn  the  bounds 
of  thine  own  calling  and  condition ;  do  not,  either  through 
f«ar  and  despair,  withdraw  thyself  from  thy  dnty,  nor,  threu^ 
insolence  ^d  impatience,  rise  up  in  disloyalty  against  bin 
whose  spirit  is  risen  against  thee  :  keep  still  in  the  rank  afa 
subject,  and  behave  thyself  with  that  lowliness  and  aubraislioD 
which becometh  a  subject.*'  He  speaketh  notagairtsia  prsduM 
withdrawing  from  aatorm,  and  hiding  a  man's  8*lf,  as  JacobM 
from  Esau,  and  David  from  Saul,  and  Eliss  from  Jezebd,  and 
Christ  from  Herod  ;  {Mnlth.  x.  23)  but  of  disloyol  aod  K- 
bellioDS  defection,  going  out  of  his  sight,  (Chap.  vtbt.  •'))M 
luoel  to  their  tents.  (1  Kiu^s  xii.  16)  He  reqnireth  «,  for 
conscience  towards  God,  to  suffer  wrongfully,  and  to  b« 
attbject  even  to  those  that  are  froward  and  injarioua  ;  (1  PH- 
iL  18,  19)  not  to  violate  our  allegiance,  nor  to  atrei»p(  Hy 
conspiracy  against  them,  but  only  in  our  stiffmngs  to  iiikt 
our  prayers  and  complaints  known  unto  God,  who  ia  a  Jfldgv 
between  them  and  us,  and  is  able  to  vindicate  our  innocencf. 
and  to  deliver  us  out  of  their  hands.  Every  man  most  keep 
hts  station,  as  soldiers  in  an  army  are  to  stay  in  their  own 
rank.  (I  Or.  vii.  20,21)     A   man  cannot  expect  to  I 


CHAP.  X.]  THE    BOOK    OF    ECCLESI ASTES.  207 

God's  blessing  any  where  but  in  his  own  place.  His  pro- 
mises and  protection  are  annexed  unto  our  duty.  {Psai.  xci. 
11.  2  Chrott.  XV.  2)  This  was  the  sin  of  the  Ten  Tribes 
against  the  house  of  David;  {Hos.  viii.  4)  and  of  Absalom 
and  Sheba  against  David  himself.  (2  Sam,  xv.  10^  and  xx.  1) 

For  yielding  pacifieth  great  offences.']  This  is  a  reason,  *  ab 
uliii,^  to  persuade  unto  the  duty.  For  whereas  a  man  might 
haply  cooceive,  that  the  wrath  of  a  king  is  implacable,  and 
their  lost  love  unreconcilable  again;  and  that  therefore 
their  case  being  desperate,  a  man  were  as  good  give  over 
duty,  as  perish  under  it ;  he  sheweth,  that,  by  submission 
and  lenity  of  spirit,  a  man  may  not  only  recover  the  iavour, 
bat  prevent  and  preserve  his  prince  firom  many  offences. 
Some  render  the  words  *  vir  sanans/  *  a  healer/  pacifieth 
gireat  offences :  and  so  the  Septuagint,  iri  lafjM  Km'etwealo'gt 
d§t^ifrleis  fMyoAot^'  ''  He  that,  by  gentle  behaviour,  seeketh  to 
keal  the  wound  and  breach  between  him  and  his  sovereign, 
flhnU  pacify  great  offences  -/^ — Or^  as  a  man  in  a  course  of 
physic  will  abstain  from  those  things  which  are  hurtful 
unto  him ;  so  a  wise  man  will  leave  off  all  those  sins,  where- 
by the  anger  of  the  ruler  may  be  stirred  up  against  him. 
Wisdom  is  of  a  healing  nature,  {Prov.  xii.  18,  and  16, 24) 
as  we  see  in  the  carriage  of  Abigail  to  David,  (1  Sam.  xxv) 
and  of  the  woman  of  Abel  to  Joab.  (2  Sam.  xx)  Others 
lendering  it  by  '  moUities'  or  *  remissio/  '  yielding,^  or 
'  fisinting/  give  a  double  sense  of  it ;  First,  *'  That  a  man's 
jsaldiog  to  temptations  and  passions  of  disloyalty  doth  cause 
fliany  offences  to  rest  on  him,  doth  bring  with  it  many  other 
MDS^  through  fainting  in  the  day  of  adversity.''  (Pnw.  xxiv. 
10)  Secondly,  that  **  yielding  for  a  while  unto  the  tempest, 
dodh  break  the  force  of  it,  and  cause  the  heart  of  a  man  to 
vrient  and  to  melt  towards  those  who  do,  with  calmness  and 
Inmility)  endeavour  to  divert  it  -y  (Prov.  xv.  I,  and  xxv  15) 
aa  a  tempest  which  breaketh  strong  oaks  that  resist  it,  doth 
mo  hart  mito  the  weak  com  which  yields  unto  it  ;-«or  as 
wool  or  mud  doth  more  abate  the  force  of  a  cannon-bullet, 
than  walls  of  stone  that  stand  stubbornly  against  it.  (See 
Jmdg.yiii.  1,  2,3.  Gen.  xxxii.  13—20,  and  xxxiii.  4.  1  Sam. 
xxtv.  16—19,  and  xxv.  32,  33) 

Vcr.  5,  6.  There  is  an  evil  which  I  have  seen  wider  the  sun, 
m$  an  error  toAtcA  proceedeth  from  the  ruler.  Sec]     Here  is  in- 


208  ANNOTATIONS    ON  [CHAP.  X. 

timated  another  cause  of  defection  and  rebellion  against 
princes^  namely,  misgovernment ;  when,  through  their  error 
and  inadvertence,  unworthy  persons  are  exalted,  and  men  of 
eminence  and  desert  depressed. 

There  is  an  evil.']  Another  evil^  or  a  common  evil ;  an  evil 
under  the  sun»  in  human  affairs. 

As  an  error.']  Which  is  indeed  an  error :  It  is  here  *  Caph 
veritatis  ;^  not  a  note  of  comparison  or  similitude^  but  of 
truth,  (as  Judg,  xiii.  23.  Neh.  vii.  2.  Hos,  iv.  4,  and  v.  10. 
hake  xxii.  44)  By  error ^  is  noted  a  fault  committed  igno- 
rantly,  and  through  inadvertency:  (as  Levit.  iv.  2.  Numb, 
XV.  24)  whereby  we  are  taught  to  put  the  fairest  constnictioa 
upon  the  faults  of  superiors,  in  the  case  of  misgovernment ; 
it  being  so  easy  a  thing  for  them,  who  must  see  much  with 
other  men's  eyes,  and  cannot  possibly  have  a  clear  knowledge 
of  the  worth  of  all  persons  whom  they  advance,  but  may  ea- 
sily  be  carried  into  mistakes  by  the  flatteries  or  plausible 
pretences  of  those  that  serve  them, — to  be  deceived  in  their 
opinions  of  the  fitness  of  persons  for  those  places  of  trust 
wherein  they  do  employ  them. 

Folly  is  set  in  great  dignity j  and  the  rich  sit  in  low  place,] 
"  Fools  are  very  highly  advanced :"  The  abstract  for  the  con- 
crete, to  denote  men  extremely  foolish  and  wicked,  (as  Psai 
V.  9.  1  Cor.  ii.  14.  Phil.  iii.  2.  Cant.  v.  16)  This  is  matter 
of  much  grief  and  trouble  to  good  men,  when  power  is  put 
into  the  hands  of  men,  as  Vicegerents  for  God,  who  yet  will 
use  it  all  against  him  ; — when  the  great  interests  of  states 
and  churches  shall  be  intrusted  in  the  hands  of  those^  who 
have  neither  skill  nor  hearts  to  promote  the  good  of  them. 
{Psal.  xii.  8.  Prov.  xxviii.  28,  andxxix.  2.  Esth.  iii.  1 — 15) 
This  the  Lord  is  often  pleased  in  his  providence  to  permit, 
sometimes  for  the  punishment  of  a  wicked  people;  {Job 
xxxiv.  30.  Isai.  xix.  4.  Hos.  xiii.  11.  Zach.  xi.  6.  Pnir. 
xxviii.  2.  Judg.  ix.  23,  24)  and  sometimes  for  the  trial  of  his 
faithful  servants,  and  to  stir  up  in  them  earnest  prayer  for 
those  who  are  in  authority;  that^  according  to  their  duty,  they 
may  be  friends  to  those  that  are  pureof  heart;  (1  Tim.  ii.  1,2. 
Prov.  xxii.  11.  PsaL  ci.  6,  7,  8)  and  sometimes  to  shew  the 
greatness  of  his  power  in  destroying  tyrants.  {Bxod.  ix.  16) 

And  the  rich  sit  in  low  place.']  That  is  to  be  understood 
in  opposition  to  the  former:  and  so  by  rich  is  meant '  men  of 


CHAP.  X.]      THE    BOOK    OF    KCCLESI ASTES.  209 

noble  endowments  for  wisdom  and  goodness.'  (PsaL  xlv.  12) 
To  '  sit  in  low  place/  or  '  in  an  abject  and  despised  condition/ 
18  noted  here  as  a  posture  of  mourning  and  great  sorrow,  as 
Jer.xni.  18;  "Humble  yourselves,"  or  "make  yourselves 
sit  low."  (So  Isai.  xlvii.  1.  Ezek.  xxvi.  16) 

Ver.  7.  /  have  seen  servants  upon  horses^  and  princes  walking 
as  servants  upon  tlie  earth, ^  By  servants^  he  meaneth  '  men 
of  a  low  and  base  condition/  fitter  to  be  the  tail  than  the 
head;  (Gen.  ix.  27.  Lam.  v.  8)  which  is  a  thing  extremely 
preposterous  and  absurd,  when  servants  do  bear  rule,  and  men 
of  slavish  condition  are  advanced  above  those  that  are  free, 
noble,  and  pious.  {Prov,  xix.  10,  and  xxx.  21,22.  Deut. 
xxriii.  43,  44) 

Upon  horses.^  This  is  a  note  of  honour  and  dignity. 
(£sfA.  vi.  8,9.  Jer,  xvii.  25.  Ezek,  xxiii.  23)  Hereby  he 
meaneth,  that  *•  abject  and  vile  persons,  who  ought  to  be  un- 
der government,  were  exalted  unto  the  throne,  and  unto 
places  of  trust  and  honour/ — Such  a  one  was  Athenion  in 
Greece,  who,  of  a  poor  and  mean  person,  grew  up  to  be  a 
proud  and  potent  tyrant;  laid  aside  wise  counsellors;  spoil- 
ed temples  and  cities  ;  wasted  men  of  their  estates,  and  filled 
pits  with  treasure  ;  as  Athenaeus,  lib.  v.  reporteth.  And  the 
like,  Xenophon  relateth,  lib.  ii.  Helleniccon. 

And  princes  walking  as  servants  upon  the  earth,]  As  David 
■eemeth  to  have  walked,  when  he  fled  from  Absalom^  2  Sam. 
XT.  30. 

Ver.  8,  9.  He  that  diggeth  a  pity  shall  fall  into  it ;  and  whoso 
hreaketh  a  hedge^  a  serpent  shall  bite  him.  Whoso  removeth 
tioneij  shall  be  hurt  therewith :  and  he  that  cleaveth  wood,  shall 
ie  endangered  thereby.]  These  are  four  proverbial  similitudes 
tending  all  unto  one  end,  viz.  to  shew,  that  evil  usually  re- 
torneth  on  the  heads  of  those  who  were  authors  of  it;  i)df 
jbmb)  jSetiX^  rm  ^wkMram  xoxion).  ( Psal.  vii.  15, 16,  and  ix.  15, 
16,  Job  V.  13.  Pr<yv.  xi.  5, 6,  and  xxvi.  27.  Esth.  vii.  10. 2  Sam. 
mu  23.  Exod.  xiv.  28,  and  xviii.  11.  Obad.  ver.  xv.  Isai. 
zxxiii.  1.  Judg.  i.  6,  7)  *^  Quod  quisque  alieno  excogitavit 
•opplicio,  excipit  suo.**'  He  that  made  the  fetters  for  ano 
ther,  doth,  many  times,  wear  them  himself 

The  applicatiou  of  this  general,  in  the  present  case,  is,  first, 
igftinst  princes,  who  do  so  advance  unworthy  men,  and  de- 
press the  well  deserving  :  such  disorders  in  government  do^ 
VOL.  IV.  r 


210  ANNOTATIONS    ON  [CHAP,    X. 

many  times,  redound  unto  their  own  sufFeringSy  and  while 
they  oppress  the  people^  they  do  supplant  their  own  thrones. 
{Prov.  xvi.  12,  and  xxv.  6.  2  Kings  viii.  8,  15) 

Secondly,  against  such  as  attempt  to  alter  the  long  estab- 
lished, and  wholesonte  constitutions  of  nations  and  people, 
and  do  rashly  overrun  the  foundations  of  laws  and  customs ; 
such  changes  are  usually  mbrtiferous  to  the  undertakers  of 
them.     (Pror.  xxii.  38.  and  xxiv.  21,  22) 

Thirdly,  against  the  undutiful  and  rebellious  carriages  of 
people  towards  their  princes  and  rulers,  which  commonly  are 
pernicious  unto  the  authors  thereof;  as  we  find  in  the  exam- 
ples of  Absalom,  Sheba,  and  others.  (2  Sam.  xviii.  14.  and 
XX.  22.  2  Chron.  xxiii.  15,  and  xxv.  3,  and  xxxiii.  24,  2i. 
£5M.  ii.  21,22,  23) 

He  that  diggeth  a  pity  shall  fall  into  it  J]  It  is  a  similitude 
drawn  from  huntsmen,  who  dig  pits,  and  then  cover  them 
over  again,  as  if  they  were  firm  ground  ;  by  which  means  the 
beasts,  passing  on  them,  fall  in  and  are  taken.  Many  times 
in  the  digging  of  such  a  pit,  the  earth  falls  on  him  that 
openetb  it.  It  is  used  metaphorically,  for  an  attempting  of 
evil  to  ensnare  another  man ;  (Job  vi.  27)  in  the  which  scale, 
many  times,  a  man  is  taken  himself.  {Psalm  x.  2,  and  ix.  15. 
Prov.  V.  22.  Dan.  vi.  24) 

And  whoso  breaketh  a  hedge,  a  serpent  shall  bite  Mm,] 
Serpents  and  adders  use  to  harbour  in  old  walls  and  hedges; 
so  that,  without  much  caution,  he  that  rashly  removeth  then, 
is  in  danger  of  being  stung  by  them.  (Acii  xxviii.  3)  Now 
as  hedges  do  enclose  grounds,  and  distinguish  the  property 
of  one  man  from  another;  so  the  Lord  hath  set  a  hedge  J^ot 
his  own  ordinance  of  magistracy,  which  he  will  not  have 
violated  by  any  disloyal  attempts ;  as  the  phrase  is  used  in 
another  case.  {Job  i.  10.  Ezr.  ix.  9)  And  all  traiterous  at- 
tempts against  the  ordinance  of  God  is  abreakin^  of  «tIi«tinottiid, 
and  an  encroaching  upon  that  authority,  which  seldom  escapeth 
some  mischief  or  other,  which  the  contrivers  thereof  did  not 
foresee,  nor  were  wise-enough  to  prevent.  It  is  a  dangerous 
thing  to  confound  rule  and  subjection,  and  to  break  down  the 
4)artition  wall  between  the  one  and  the  other.  They  who  arc 
impatient  of  rule  over  them,  have  ruin  very  near  them. 

Whoso  removeth  stones,  shall  be  hurt  therewith,]  He  that  goeth 
about  to  demolish  n  building,  and  to  pull  the  great  stones  out 


CHAP.    X.]         THE    BOOK    OF    ECCLESI ASTES.  211 

of  the  walls  thereof,  $iairoyi}di9<rfTai,  shall  be  put  to  pain  and 
labour  thereby  ;  so  the  Septuagint : — cmeur^treUf  shall  be 
broken  and  torn  thereby ;  so  Aquila :  xaxa)^<rirou,  shall  be 
hurt,  and  suffer  evil  thereby  ;  so  Symmachus.  So  dangerous 
18  the  attempt  of  those  who  go  about  to  unjoint  and  dissolve 
the  ligaments  of  government.  A  like  expression  we  find, 
Zach,  xii.  !•].  Matth,  xxi.  44. 

jind  he  that  cleaveth  wood,  shall  be  endangered  thereby,]  Or 
heaied  thereby  ;  the  Chaldee,  shall  be  burnt  thereby;  *  Shall 
not  do  it  without  danger,  if  his  tools  be  blunt/  as  it  foUow- 
eth  in  the  next  verse.  We  find  mention  of  danger  in  this 
employment,  Deut,  xix.  5.  2  Kings  vi.  4,  5.  So  all  tliese 
four  proverbial  similitudes  tend  unto  one  and  the  same  end. 

Ver.  10.  If  the  iron  be  blunt ^  and  he  do  not  whet  the  edge, 
then  must  he  put  to  more  strength  :  but  wisdom  is  profitable  to 
dtrect.]  This  seems  to  relate  to  the  words  next  immediately 
before  it.  He  that  cleaveth  wood,  if  the  iron  be  blunt,  shall 
be  endangered  and  over-heated  thereby,  as  being  every  stroke 
necessitated  to  put  to  more  strength,  and  all  in  vain ;  till 
wisdom,  by  whetting  the  weapon,  do  get  the  better  of  the 
jrood.  Nay,  the  more  strength  is  used,  when  the  iron  is  too 
blunt  to  enter,  the  more  danger  there  is  of  its  recoiling  upon 
him  that  useth  it.  So  in  the  present  case,  the  more  violent 
and  froward  the  passions  of  men  are  against  governors,  the 
more  danger  do  they  create  unto  themselves.  Princes  being 
like  strong  oaks,  that  are  not  easily  wrought  upon  by  oppo- 
sitioD  ;  but  wise,  mild,  and  gentle  behaviour  may  break  their 
displeasure ;  as  wisdom,  directing  a  man  to  whet  his  iron, 
will,  with  less  labour,  cleave  the  strongest  timber.  Like 
hereunto  was  that  of  £sop  to  Solon,  that  we  should  speak 
onto  princes  %  rimrra  ^  il^iara;  either  '  very  little,  or  that  which 
may  sweeten  and  please  them.' 

.  Then  must  he  pui  to  more  strength]  Or,  then  it  will  overcome 
the  atrtngth  of  him  that  cutteth.  Some  understand  it  of  an 
army ;  '  It  will  exercise  and  weary  the  whole  strength  of  an 
anny,  to  cleave  wood  with  it.' — Or,  in  war,  though  the  arms 
be  blunt,  so  that  strength  can  do  little  good,  yet  wisdom  may 
sapply  that  defect,  and  get  the- victory,     (as  Chap.  ix.  15. 16) 

But  wisdom  is  profitable  to  direct.]      Or,  the  excellence  of 
directtan  is  wisdom.     The  infinitive  mood  for  tlie  noun,  as 
Hercer  hath  observed,  (as  2  Kings  xix.  27.  Psalm  ci.  3)  The 

p  2 


212  ANNOTATIONS    ON  [CHAP.  X. 

direction  which  wisdom  gives,  is  more  profitable  than 
strength ;  it  guideth  a  man's  actions  without  so  much  toil 
and  labour,  unto  a  better  end.  It  is,  of  all  others^  the  most 
excellent  moderator  and  director  of  the  actions  of  life;  be- 
cause, without  it,  all  other  means  are  bootless  and  full  of 
hazard.  Without  it,  labour  is  dangerous :. there  is  wisdom 
requisite  in  the  most  ordinary  and  meanest  works,  in  digging, 
in  bearing  burdens,  in  cleaving  and  hewing  of  wood ;  as  we 
read  of  a  porter,  whom  a  philosopher  took  and  bred  unto 
learning,  because  he  observed  a  natural  wisdom  and  dexte- 
rity in  his  ordering  of  his  burden  for  the  more  easy  carriage. 
(1  Kings  V.  6.  Isai.  xxviii.  24,  26,  26)  Without  it,  strength 
of  body  is  useless  :  a  blunt  axe  will  tire  out  the  arm  of  the 
strongest  man,  if  he  have  not  wisdom  to  whet  it.  Art  and 
cunning  can  move  bodies,  and  apply  engines,  which  exceed 
allthe  strength  of  the  body  alone  to  stir  or  stand  under.  As 
we  find  what  huge  stones  were  placed  in  the  temple,  in  our 
Saviour's  time  ;  {Lukexxi.  5.)  Josephus  saith  of  them,  that 
*  they  were  twelve  cubits  one  way,  and  eight  another.'  3.  With- 
out it,  eloquence  is  to  no  purpose ;  for  unless  a  man  have 
wisdom  to  charm  a  serpent  before  he  bite,  all  a  man's  elo^ 
quence  afterwards  will  not  be  able  to  heal  him. 

Ver.  1 1 .  Surely  a  serpent  will  bite  without  epichantment,  and 
a  babbler  is  no  better.']  Or,  ^^  If  the  serpent  bite  without  bdng 
charmed,^'  or,  *^  before  he  be  charmed,  there  is  then  no  profit 
to  him  that  is  amaster  of  his  tongue,^  or  '^  an  eloqueatman."— 
A  man^s  eloquence  will  do  him  no  good,  after  the  serpent  hath 
bitten  him ;  except  he  do  wisely  charm  him  before  the  dan^ 
ger  be  come.  The  meaning  is,  that "  a  man  should  by  meek- 
ness of  wisdom,  as  by  a  charm,  allay  the  displeasure  of  the 
ruler  ^gainst  him,  before  it  break  forth  and  be  too  late  to 
pacify  him.'*'  Or,  according  to  the  scope  of  our  version, 
^*  A  wise  man  should,  by  meekness  and  discretion,  chanobis 
own  bitter  tongue  and  spirit  of  detraction,  whereby  he  is  apt 
to  curse  and  revile  the  ruler  of  the  people.'^  Such  a  vain 
babbler,  whose  lawless  tongue  is  ever  finding  fault  with  go- 
vernment, and  speaking  evil  of  dignities,  is  no  better  than  an 
uncharmed  serpent ;  (Psalm  Iviii.  4,  6.  Rom.  iii.  13)  or, 
"  As  a  serpent  bites  most  dangerously,  which  bites  without 
hissing,  doth  not  give  warning  of  the  harm,  that  a  man  might 
fly  from  it ;  so  of  all  enemies,  a  secret  detractor  is  the  wont." 


CHAP.  X.j    TH£     BOOK    OF    £CCL£SI A8T£S.  213 

The  scope  is,  1.  To  compare  the  spirit  of  disloyalty  and 
murmuring  in  the  people  against  their  rulers,  (so  often  for- 
bidden, Exod.  xxii.  28.  Acts  xxiii.  4.  Jude,  verse  12.  1  Pet, 
\i.  23)  unto  the  biting  of  a  serpent :  every  rebellious  and 
traiterous  speech  against  those  who  are  over  us  by  God's  or- 
dinance and  his  stead,  is  full  of  deadly  poison ;  {Ezek.  ii.  6) 
a  sin  which  the  querulous  disposition  of  people  is  very  apt 
to  transport  them  into.  (Exod.  xv.  24,  and  xvi.  2,  and 
xvii.  2.  Numb.  xiv.  2) 

2.  To  compare  the  wise  and  humble  behaviour  of  men  to- 
wards their  offended  governors,  unto  an  enchantment,  where- 
by that  serpentine  spirit  of  detraction  is  allayed,  as  an  adder 
is  kept  from  biting  by  a  charm.  In  the  original  it  is.  If  the 
$erpeni  bite,  8cc.  We  take  the  conditional  conjunction  for  a 
confirmation  or  asseveration  of  a  truth,  as  we  likewise  ren- 
der it  in  other  places.  {PsaL  cxxxix.  19.  Prov.  iii.  34,  and 
xxiii.  18) 

Ver.  12.  The  word^  of  a  wise  man's  mouth  are  gracious  ; 
but  the  lips  of  a  fool  will  swallow  up  himself]  He  here  shew- 
eth  how  the  words  of  wise  men  are  not  only  as  a  charm  to 
prevent  the  biting  of  an  enemy,  but  do  further  conciliate 
favour  and  grace. 

Are  gracious.]  Heb.  Grace.  They  are  so  comely  and 
graceful  in  themselves,  that  they  minister  grace  to  others, 
{fyhes.  iv.  29.  Col.  iv.  6)  and  obtain  grace  and  respect  from 
them.  As  Abigail  did  not  only  appease  the  wrath  of  David, 
but  did  greatly  draw  his  heart  and  love  towards  her,  by  her 
wise  and  gracious  words.  {Prov.  x.  32,  and  xv.  1,2,4,26, 
and  xvi.  23,  24) 

But  the  lips  of  a  fool  will  swallow  up  himself]  Or,  **  will 
destroy,  and  drown  him,^  xarajromwo'tfauTov :  so  the  SeptUagint. 
The  noun  is  plural,  and  the  verb  singular,  which  may  be  em- 
phatical,  to  note,  that  "  everi/  one  of  his  words  do  destroy, 
or  do  suddenly  ruin  ;  as  a  whale,  or  a  grave,  doth  presently 
devour  that  which  it  swallows.''*  A  foolish  man,  by  froward 
and  disloyal  speeches,  lays  snares  against  his  own  life,  pro- 
vokes so  much  wrath  and  displeasure  as  thereby  utterly  to 
undo,  and,  as  it  were,  eat  up  himself.  {Prov.  xix.  28,  and 
xii.  13.  Rom.  iii.  13) 

Ver.  13.  The  begitming  of  the  words  of  his  mouth  is  foolish^ 
Mft,  and  the  end  of  his  talk  is  desperate  madness.]  Hereby  we 
miderstand  the  emphasis  of  the  former  verse,  where  a  plural 


214  ANNOTATIONS    6S  [CUAP.  X.^ 

Doun  was  joined  to  a  singular  verb,  noting^  that  ^'  every  one 
of  his  words,  from  the  beginning  to  the  end,  tendeth  unto 
ruin."  The  more  he  speaks,  the  more  folly  he  discOTeris; 
and  goes  on  from  evil  unto  worse,  according  as  his  raigd  or 
distemper  of  mind  doth  further  and  further  transport  him. 
Corruption  in  the  heart,  when  it  breaks  forth,  is  like  a  breach 
in  the  sea,  which  begins  in  a  narrow  passage,  till  it  eat 
through  and  cast  down  all  the  banks.  (2  Tim.  iii.  13)  A% 
the  Pharisees  and  other  Jews,  in  their  discourses  with  Christ, 
did  commonly  begin  with  arguments,  (such  as  they  were) 
and  ended  with  stones:  (John  viii. 33,  48,  59,  and  x.  24,  31. 
Ads  vi.  i>,  and  vii.  64,  57,  and  xix.  28,  34)  first,  they  deal 
foolishly ;  and  then  they  lift  up  their  horn :  (Psalm  Ixx?.  4, 
5)  from  reproaches  they  go  on  to  oaths  and  madness.  {Psal. 
cii.  8.  Acts  xxii.  22, 23.  Prov.  xxi.  24.  2  Sam.  xvi.  13.  Prov. 
xxvi.  18,  and  xv.  28)  Thus  a  furious  man  aboundeth  in 
transgression.  (Prov.  xxix.  22) 

Ver.  14.  A  fool  also  is  full  of'  words :  A  man  cannot  tell 
what  shall  be :  and  what  shall  be  after  him^  who  can  tell  him  ?] 
Besides  the  madness  and  folly  of  such  a  man^s  discourses, 
they  are  also  many  and  endless.  A  wise  man  is  contented 
with  words  enough  to  express  his  mind ;  h6  speaks  always 
pertinently  such  things  as  may  bring  glory  to  God,  and 
minister  grace  to  the  hearers.  He  speaketh  with  choice 
and  election,  and  therefore  in  measure  and  moderation.  As 
the  orator  gives  this  for  the  reason  why  learned  men  do  not 
make  so  long  and  tedious  orations  as  others  of  weaker  parts, 
^'  quia  doctis  est  electio  et  modus,^  they  choose  a  few  things 
out  of  many,  and  weigh  tbeir  words  before  they  utter  them. 
Whereas  fools  pour  out  all  that  offers  itself;  "  verbis  humi- 
dis  et  lapsantibus,  in  ore  non  in  pectore  natis,  defluunt;"*  as 
he  said,  Prov.  xv.  28,  and  xxix.  11,  and  x.  19.  Eccle$.  v.  7. 
Nature  hath  given  a  man  but  one  tongue,  and  that  well  feoe* 
ed  in — but  two  ears,  to  teach  us  to  be  ''  swift  to  hear  and 
slow  to  speak."  (James  \.  19) 

A  fool  multipheth  words.]  ^^  Useth  many  boasting  dis- 
courses, vainly  fcporteth  his  own  undertakings  and  purposes ; 
brags  what  he  will  do,  and  what  he  shall  have,  as  if  all  events 
were  in  his  own  power :  whereas  no  man,  much  less  a  fool, 
can  either  tell  himself,  or  understand  by  any  other  man, 
what  shall  be  after  him."  There  seemeth  to  be  an  emphasis 
in  the  word,  After  him ;  He  boasteth  what  he  will  do,  wht* 


CflAP.  X.]    THI::    BOOK    OF    LCCL£S1  ASTES.  ^ilS 

tber  he  will  go,  what  success  he  shall  have,  the  next  month, 
or  the  next  year,  when  haply  the  next  month  or  year  may  be 
after  him ;  be  may  be  cut  off»  before  it  come.  P$aL  xlix.  1 1 , 
18.  Luke  xii.  I9>  20.  James  iv.  13 — 16.  Eccles.  iii.  22, 
andvi.  12) 

The  words  may  haply  be  a  mimesis,  setting  forth  the  hu- 
niour  of  such  a  garrulous  person,  who  saith,  .'*  A  man  cannot 
tell  what  shall  be  after  him ;"  and  then  saith  it  over  again, 
**  What  shall  be  after  him,  who  can  tell  him  ?  therefore  let  us 
indulge  to  our  genius,  eat  and  drink,  and  enjoy  our  pleasures, 
while  we  have  time  to  enjoy  them.**' — ^The  former  sense  seem- 
eth  rightest. 

Ver.  15.  The  labour  of  the  fool  wearieth  every  one  of  them^ 
because  he  knoweth  not  how  to  go  to  the  city.]  Having  shewed 
the  many  attempts  of  foolish  men,  both  in  deeds  and  words, 
he  here  disco vereth  the  vanity  and  fruitlessness  of  them  all. 
All  his  boasting  projects  and  undertakings  prove  but  labour 
in  vain.  As  the  Sodomites,  being  smitten  with  blindness, 
wearied  themselves  to  find  out  the  door,  which  they  could 
not  get  to;  {Gen.  xix.  1 1)  he  tireth  and  wearieth  out  himself 
in  matters  which  are  most  easy,  and  yet  cannot  overcome 
them :  for  even  children  can  find  out  the  way  into  a  city 
when  they  are  near  unto  it.  Or,  '^  though  he  have  not  wit 
enoagh  to  keep  a  high  road,  yet  he  will  be  wearing  of  him. 
self  in  abstruser  things,  which  are  as  difficult  as  to  foresee 
future  and  contingent  events  f '-*as  in  the  former  verse. 

The  sense  seemeth  to  be  much  like  that,  verse  10 ;  as  there, 
the  fool  puts  to  all  his  strength  to  cleave  knotty  wood  with 
blant  tools, and  all  in  vain;  whereas  a  little  wisdom  to  whet 
his  iron,  would  make  his  work  both  more  easy  and  more  ef- 
fectual;— so  here  the  fool,  like  an  ignorant  traveller  that  hath 
missed  his  way,  goes  up  and  down  to  little  purpose,  till  he 
quite  weary  himself,  and  yet  can  never  find  the  way  into  the 
city^  for  want  of  skill  or  a  guide  to  direct  him,  which  other- 
wise would  have  been  most  ea^^ily  and  speedily  done.  Where 
wisdom  is  wanting  to  direct  our  actions,  labour  will  be  end- 
less :  we  shall  sooner  weary  ourselves  than  efiect  any  thing 
by  blind  endeavours.  If  we  understand  the  words  in  a  civil 
sense  consonantly  to  the  other  passages  of  the  chapter  before, 
then  these  words,  '^  Because  he  knoweth  not  to  go  to  the  city,*' 
do  signify  the  ignorance  of  such  a  man  to  converse  with  men 


216  ANNOTATIONS.  ON  [CHAP.  Zi 

or  to  behave  himself  wisely  in  civil  or  political  relations: 
whereas  true  wisdom  is  to  understand  our  way,  and  to  make 
straight  paths  for  our  feet  to  walk  in,  and  to  have  the  light 
shine  on  our  ways,  whatever  relation  we  stand  in,  or  what- 
ever employment  we  are  called  unto.  (Prov,  xiv.  8.  Heb.  xii. 
13.  Psal.  v.  8) 

Ver.  16.  Woe  to  thee,  O  land,  when  thy  king  is  a  ckildy  and  thy 
princes  eat  in  the  morning.^  The  wise  man  is  not  only  care- 
ful to  keep  subjects  from  rebellion  and  disloyalty,  (which  was 
the  matter  of  the  greatest  part  of  the  chapter  before,)  but 
also  to  mind  princes  of  their  duty,  that  they  be  not  wilful, 
sensual,  tyrannous ;  but  that  they  manage  their  oflSce  with 
nobleness  of  spirit,  with  temperance,  and  industry ; — and 
that  by  a  most  mighty  argument,  because  they  cannot  be 
good  or  bad  to  themselves  alone ;  multitudes  are  concerned 
in  it,  and  the  weal  or  woe  of  whole  nations  doth  depend 
upon  it.  A  wicked  prince  is  a  great  argument  of  Divine  dis- 
pleasure against  a  whole  people;  (1  5am.  viii.  6 — 18. /sat. 
xix.  4.  Job  xxxiv.  30.  Prov.  xxviii.  2)  and  a  good  prince  an 
argument  of  his  love,,  and  that  he  intendeth  to  bless  such  t 
nation.  (1  Kir^s  x.  9) 

When  thy  king  is  a  child.]  He  meaneth  not  so  much  in 
age ;  for  many  have,  in  their  tender  years,  by  the  fear  of 
God,  and  the  help  of  prudent  counsellors,  governed  their 
people  aright,  and  some  of  them  much  better  than  after- 
wards; (1  Kings  iii.  7 — 12.  compared  with  1  Kings  xi.  4.  2 
Chr.  xxiv.  2,  3,  17,  and  xxv.  1,  2,  14,  27,  and  xxvi.  3,  4,  6, 
16)  but  in  understancfing,  in  experience,  in  manners;  when 
a  man  childishly  suffereth  the  affairs  of  a  kingdom  to  be 
turned  upside  down,  to  be  broken  to  pieces  by  his  careless- 
ness, and  through  want  of  prudence  and  skill  to  discern  be- 
tween right  and  wrong ;  [Ephes,  iv.  14.  Heb.yf.  13.  Isai,  iii. 
4,  1.  Cor.  xiv.  20.  Such  a  child  was  Rehoboam  in  the 
strength  of  his  age,  a  child  of  one  and  forty  years  old ;  1 
Kings  xiv.  21.2  Chroti,  xiii.  7.]  when  a  man  is,  1.  Ignorant 
or  forgetful  of  his  duty. 

2.  Changeable  and  easily  turned  out  of  it,  with  every  per- 
suasion. 

3.  Passionate,  easily  angry,  and  fearful,  and  accordingly 
alterable  upon  such  sudden  impressions. 

4.  Sensual,  and  given  unto  vain  delights. 


CHAP.   X.]    TH£    BOOK    OF    ECCL£S1  ASTES.  217 

5.  Craving  and  covetous,  and  so  easily  turned  aside  by 
gifts. 

6.  Vain  and  subject  to  be  flattered  by  those,  who  know  how 
to  make  a  prey  of  him. 

These,  and  such  like  impotences,  argue  childishness  in  one 
that  governs.  The  Wise  man  instanceth  in  one  principal  of 
these,  viz.  sensuality,  in  the  next  words, 

And  thy  princes  eat  in  tlie  morning.]  Though  the  king  be 
a  child,  yet  if  he  have  prudent  and  vigilant  counsellors,  their 
care  may  recompense  and  supply  his  defects ;  but  where  they 
likewise  be  as  bad  as  he,  {Prov,  xxix.  12)  where  all  other 
ministers  of  state  follow  only  their  private  gain  and  pleasure, 
without  any  regard  unto  public  welfare, — no  wonder  if  such  a 
nation  have  a  woe  hang  over  it. 

Eat  in  the  morning.]  Are  riotous,  luxurious,  spend  their 
whole  time  in  sleep,  and  excess ;  rise  not  up  unto  service, 
but  unto  delights ;  consecrate  the  flower  and  best  of  their 
time  (which  should  have  been  given  to  God,  and  to  the  pub- 
lic) to  their  own  vanity  and  riot.  {Jer,  xxi.  12.  Isai.  v.  11, 
12.  Uoi.  vii.  3,  4,  5,  6.  Acts  ii.  16.  Frov.  xxxi.  4)  This  is 
matter  of  patience  unto  the  afflicted  people,  when  they  con- 
sider that  God  doth  thus  reprove  kings  for  their  sake.  {PsaL 
cv.  14) 

•  Ver.  !?•  Blessed  art  thou,  O  land,  when  the  king  is  the  son 
of  nobles;  and  thy  princes  eat  in  due  season,  for  strength,  and 
not  for  drunkenness.]  The  son  of  nobles,  that  is,  "  men  train- 
ed up,  instructed,  and  shaped  with  principles  of  true  nobility, 
wisdom,  and  holiness."'  As  "  a  son  of  death,  of  perdition, 
of  wrath,"  is  "  one  devoted  thereunto ;''  so  a  "  son  of  no- 
bles," is  ''  one  nobly  seasoned  with  principles  of  honour  and 
government.'^  As  '  sons  of  God,'  Gen.  vi.  2.  *  men  bred  in 
the  church  of  God,  and  under  a  godly  education  T  ^  sons  of 
the  prophets,'  '  sons  of  physicians,'  '  men  bred  in  such  pro- 
fessions.^ 

Of  nobles.]  From  a  word  which  signifieth  whiteness,  either 
because  persons  of  honour  did  use  to  wear  white  raiments, 
(Esther  viii.  16.  Rev.  iii.  4)  sit  in  white  thrones,  {TR,ev.  xx. 
11)  ride  on  white  asses;  {Judg,  v.  10)  or  to  denote  the  pu- 
rity of  manners  which  should  be  in  rulers,  that  they  might 
be  examples  of  all  integrity  unto  others.  {Rev.  xix.  8)  By 
sont  of  noblei,  then,  he  doth  not  understand  men  barely  bom 


218  ANNOTATIONS   ON  [CHAP    X. 

of  noble  parents,  and  who  have  noble  blood  in  their  veins, 
(such  an  one  likely  might  the  child  be,  of  whom  he  spake  in 
the  former  verse)  but  as  there  he  meant  a  child  not  in  years, 
but  in  manners  and  qualities ;  (as  the  words  *  Presbytei^ 
Elder,  Ancient,"  in  the  scripture  use,  do  not  so  much  signify 
age,  as  wisdom,  and  authority,)  so  here  he  meaneth  one  no- 
ble as  well  in  virtue,  as  in  blood  and  birth.  This  ia  the  true 
nobility,  when  piety,  wisdom,  righteousness,  courage,  and  the 
fear  of  God,  do  adorn  the  royal  blood,  and  render  persons 
truly  illustrious,  and  not  dark  and  obscure  creatures,  as  meaa 
persons  are.  (Prci).  xxii.  29.  Deut,  i.  13.  Exod.  xviii.  21) 
Mobility  of  blood,  without  nobility  of  virtue  and  holinessy 
addeth  nothing  to  a  governor  at  all.  {Psal.  xvi.  3,  and  xlvil 
9,  and  Ixxxvii.  3,  4,  5,  6,  and  ex.  3.  Acts  xvii.  11) 

And  thy  princes  ecU  in  due  sea8on.'\  "  In  the  time  of  eating, 
after  they  have  spent  their  strength  in  duty."'  As  to  every 
thing  there  is  hJU  time,  {Eccles.  iii.  1)  so  to  this  particuilar  of 
eating  and  drinking.  {Psalm  cxlv.  lo.  McUth.  xxiv.  45)  La- 
bour and  service  should  go  before  eating,  {huke  xii<  35,  37, 
and  xvii.  7,  8,  9)  Abraham^s  servant  would  not  eat  till  he 
had  done  his  business ;  (Gen.  xxiv.  33)  and  our  Saviour  pre- 
ferred his  own  Father's  work  before  his  own  refection.  (JiJm 
iv.  31,  32)  Sometimes  even  wicked  men  have  beep  ao  in- 
tent on  their  wickedness,  as  to  deny  liberty  of  eating,  drink- 
ing, and  other  refreshments,  to  themselves,  till  their  designs 
were  to  be  accomplished  ;  {Acts  xxiii.  12.  Pruv.  iv.  16)  and 
80  we  find  magistrates  so  serious  in  duty,  as  to  forbear  eaU 
ing,  and  to  forbid  it  even  sometimes  when  it  was  necessaiy. 
(Ezra  X.  6.  1  Sam,  xiv.  23)  Temperance  is  in  no  calling 
more  requisite,  than  in  the  calling  of  a  magistrate.  {Prot, 
xxxi.  4)  Multitudes  of  businesses,  and  those  of  greatest  im- 
portment,  and  such  as  do  often  require  immediate  consulta- 
tion and  despatch,  (and  such  are  many  times  the  affairs  of 
states)  will  not  allow  liberty  of  eating  and  drinking^;  all  de- 
lights must  be  laid  aside,  to  attend  them.  {Exod.  xii.  34,39) 
It  was  wickedly  done  by  the  king  and  Haman  to  sit  down  to 
drink,  when  the  city  was  in  perplexity,  EstJier  iiL  15  ;  to  let 
public  safety  lie  still,  while  private  luxury  wds  served. 

For  strength  and  not/or  drunkenness  J]  Tlie  end  of  eating  is 
to  repair  that  strength  which  had  been  weakened  in  duty,  and 
so  to  enable  uuto  the  attendance  upon  duty  again.    It  ought 


CHAP.  X.]     TH£    BOOK    OF    KCCLESI ASTKS.  219 

not  to  be  the  end  of  our  living;   but  only  a  necessary  means 
unto  life,  and  unto  the  services  thereof. 

And  therefore  gluttony  and  drunkenness  are  to  be  aroided, 
as  by  all  men,  because  of  many  other  evils  which  are  in  them^ 
so  in  special  manner  by  princes  and  rulers  ;  because  they  do 
totally  indispose  for  such  weighty  affairs  as  are  to  be  managed 
by  wisdom  and  counsel.  (Isai,  xxviii.  1.  Hos.  iv.  11,  and 
vii.  6) 

Ver.  18.  By  much  slothfubiess  the  building  decay eth:  and 
through  idleness  of  the  handsy  the  house  droppeth  through, ] 
This  is  a  proverbial  form  of  speech,  and  applicable  unto  all 
kind  of  businesses,  shewing  the  danger  of  idleness  and  pro- 
crastination in  them.  And  it  is  here  used  as  an  illustration 
of  what  he  had  said,  ver.  16,  to  set  forth  the  misery  of  a  land 
under  childish  and  careless  government,  by  a  comparison 
drawn  from  the  lesser  to  the  greater,  from  a  house  to  a 
state : — for  as  a  house,  being  exposed  to  wind  and  weather, 
will  in  time  drop  through,  and  so.  endanger  the  rotting  of 
the  timber,  and  the  ruin  of  the  whole,  if  the  owner  thereof 
do  not  by  timely  repairs  prevent  such  a  mischief;  so  the 
commonwealth,  being  exposed  to  various  dangers,  from  the 
subtilty  and  hostility  of  enemies  abroad,  and  from  the  re- 
bellion, sedition,  and  various  discontents  of  ill-afi'ected  peo* 
pie  within  itself,  will  be  continually  in  danger  of  dissolu- 
tion,— ^if  governors,  who  should  be  the  healers,  repairers,  and 
builders  thereof,  be  not  exceeding  vigilant  upon  its  preserva- 
tion and  safety :  which  if  he  be,  he  will  have  little  time  left 
for  luxury  and  iutemperance. 

Here  then,  1.  A  'state  or  kingdom'  is  compared  to  a 
'  hoase,'  as  sometimes  the  church  is.  (1  Cor.  iii.  9.  Ephes* 
ii.  21,  and  iii.  15.  Heb.'\i\,2 — 6.  1  Tim.  iii.  15)  Nothing 
more  usual  than  to  call  the  kingdom  of  Israel,  the  '  House 
of  Israel,^  the  ^  House  of  Jacob,'  &c.  {Isai.  ii.  6,  and  v.  7. 
Luke  i.  33.  Obad.  ver.  18) 

2.  Princes  are  compared  unto  the  masters  of  the  family, 
and  to  those  unto  whom  it  belongeth  to  heal  and  repair  the 
ruin^and  breaches  in  that  great  building.  {Isai.  iii.  7.  Job 
xxxiv.  17.  Isai,  Iviii.  12,  and  Ixi.  4)  As  elsewhere  to  'foun- 
dations,* Psa/m  Ixxxii.  5:  Boo-iXiu^  quasi  Bmri^  rou  Xoov.  To 
•Coverings,'  Ezek.  xx.  16:  to  '  Bars,'  which  keep  a  house 
from  being  broken  open,   Hos.xi.  6:  to  the  '  coignes,'  or 


220  ANNOTATIONS    ON  .    [CHAP.  X, 

corners  iu  a  building,  which  keep  the  compages  of  a  struc- 
ture together,  Isai.  xix.  13. 

3.  MisgOTemment  is  compared  unto  carelessness  inr  a 
house-keeper,  or  steward,  that  doth  not  in  time  prevent  those 
ruins  in  a  house,  which  a  few  breaches  uncured,  will  quickly 
draw  after  them.  Which,  to  show  the  greatness  of  it,  is 
called,  in  the  dual  number,  'double  slothfulness/  or, 'the 
slothfulness  of  both  hands  f  and  so  the  Ixx.  tv  oxvijpiai^,  by 
slothfulness.  The  building  decayeth,  is  vitiated,  weakened, 
disjointed,  sin  keth,  inclineth;  the  Ixx.  ronrf iiwd^ffrai,  ^  is 
brought  lowf — a  proper  expression,  being  spoken  of  the 
roof  of  the  house.  And  so  the  word  is  rendered,  P$alm  cvi. 
43.  Job  xxiv.  24  ;  ^'  And  through  idleness  of  the  hands  :**  so 
the  Ixx.  apyloL  xi'^pwv :  the  word  is,  through  the  humility,  ab- 
jection, demission,  hanging  down  of  the  hands,  that  do  not 
put  themselves  forth,  nor  lift  themselves  up  unto  labour,  (as 
Heb.  xii.  12.  Exod,  xvii.  12)  The  like  expressions  where- 
unto  we  have.  Psalm  Ixxvi.  5,  and  Ixxiv.  11.  Prot?.  vi.  10, 
and  xix.  24,  and  xxvi.  16.  Prov,  x.  4. 

The  house  droppeth  through.'\  Which  first  causeth  the 
walls  and  timber  to  rot,  and  so  tendeth  unto  ruin ;  and  se- 
condly, causeth  a  man^s  habitation  to  be  irksome  and  uncom- 
fortable unto  him.  {Prov.  xix.  13,  and  xxvii.  15) 

Ver.  19.  il  /east  is  made  for  laughter ^  and  wine  tnaketk 
merry:  but  money  answereth  all  things.]  These  words,  if 
taken  absolutely  and  alone,  are  to  show  the  dominion  of 
money  in  human  affairs  above  all  other  things.  Other  com- 
mon things,  even  the  best  of  them,  bread  and  wine,  (whereby 
the  Scripture  useth  to  express  most  outward  contents)  have  a 
definite  and  limited  use,  proper  to  themselves,  distinct  from 
others ;  they  tend  to  make  men  laugh  and  be  merry :  but 
^money  is  the  measure  of  all  things  ;  it  will  feed,  and  clothe, 
and  harbour,  and  purchase,  and  extend  as  a  civil  instrument 
unto  all  secular  provisions. — But  they  seem  rather  to  bear 
relation  to  what  went  before ; — 'Slothful  men  intend  not  the 
supportance  of  their  houses,  families,  or  estates ;  but  they 
spend  their  whole  time  in  feasting,  and  luxury  ;  and  all  that, 
not  out  of  any  store  which  by  their  provident  labours  they 
had  laid  up,  but  by  the  constant  expense  of  treasure  and 
emptying  of  their  bags,  whereby  at  last  their  houses,  fami- 
lies, estates,  are  wholly  brought  to  ruin.'' 


CHAP.  X.]    THE    BOOK    OF    ECCLESl ASTES.  221 

Some  join  the  words  unto  the  former,  thus;  *' Through 
idleness  of  the  hands  of  those  men,  the  house  droppeth 
through,  who  make  feasts  for  laughter,  and  prepare  wine  to 
make  their  life  merry,  and  whose  money  doth  readily  answer 
all  these  greedy  lusts  and  desires  of  theirs,  and  doth  bring  in 
supplies  and  fuel  into  them.*^  So  this  verse  looketh  back  to 
Terse  16 ;  shewing  the  cause  of  the  woe  there  pronounced 
against  a  land,  whose  princes  were  luxurious,  and  by  whose 
slothfulness  in  regard  of  public  service,  the  house  of  the 
state  was  ready  to  decay  and  drop  through  :  for  by  riot  and 
excess,  which  cannot  be  maintained  without  vast  proportion 
of  treasure  to  answer  all  the  exigences  of  them,  such  princes 
are  constrained  to  crush  and  oppress  the  poor  people,  and 
to  squeeze  them  with  heavy  exactions  ;  {Jer.  xxii.  13 — 19) 
which  is  unto  the  hearts  of  the  people  as  a  continual  drop- 
ping in  a  ruinous  house  ;  causeth  them  either  through  sad- 
ness of  spirit  to  fall  and  despond,  and  so  to  become  an  abject 
and  low  conditioned  nation  ;  {Ezek,  xvii.  13,  14.  2  Kings  xv. 
20)  or  else  stirreth  them  unto  more  resolute  practices,  to 
shake  off  the  yoke  which  they  are  not  willing  nor  able  any 
longer  to  bear.    (1  Kings  xii.  14,  15,  16) 

They  make  a  feast  for  laughter.^  So  '  facere  panem,  vitu- 
lum,  agnam,'  are  expressions  used  for  'dressing  of  such 
things  towards  a  feast  or  enteitainment.'  (Dan.  v.  1.  Gen. 
xviii.  7,  8.  2  Sam.  xii.  4) 

And  wine  maketh  merry. ^  *  Leetificat  vitam,^  maketh  a 
man's  life  merry ;  as  elsewhere  ^  L^etificat  cor,*  giveth  him  a 
merry  heart.   {Psalm  civ.  15) 

But  money  answer eth  all  things.^  LXX.  kwaxoCaHeu  roi  riAa. 
Whereunto  agreetli  the  Vulgar,  **"  pecuniee  obediunt  omnia," 
mon«!y  can  command  all  things ;  to  wit,  which  are  measure- 
able  thereby ;  it  being  ^  the  instrument  and  element  of  com- 
merce/ as  the  Philosopher  calleth  it.  Symmachus,  tufxjpt^^u 
dg  SmeurcLy  "  Is  profitable  for  all  things,**  which  may  be 
bought  therewith :  or  '  Exaudit  omnia.'  It  heareth  the  de« 
nrea  of  men,  when  men  desire  such  things  as  they  outwardly 
want :  if  they  have  money,  that  ordinarily  can  answer  this 
desire,  and  procure  those  things  for  them  :  a  like  expression 
we  find,  Ho8.  ii.  21,  22. 

Ver  20.  Curse  not  the  King,  no  not  in  thy  thought :  and 
emrte  not  the  rich  in  thy  hed'^hamber :  for  a  bird  o/'  the  air 


222  ANNOTATIONS   ON  fCHAP.    X. 

shall  carry  the  voice:  and  that  which  hath  wings,  shall  tell  the 
matter.']  Because  by  occasion  of  such  sins  of  misgOFern- 
ment  in  evil  princes,  men  might  be  very  apt,  through  impa- 
tience of  spirit,  to  break  forth  into*  disloyal  thoughts  and 
affection  towards  them,  however  they  might  haply  be,  by 
fear  of  danger,  restrained  from  seditious  speeches,  or  rebel- 
lious practices; — he  therefore  concludeth  this  whole  argu- 
ment with  a  strict  prohibition  of  all  hard  and  undutifid 
thoughts  and  risings  of  heart  against  rulers,  notwithstand- 
ing their  errors  in  government  and  corruptions  in  living, 
not  so  much  as  secretly  in  their  hearts  to  wrong  them,  boUi 
for  conscience'  sake,  and  for  fear  of  wrath,  as  the  Apostle 

likewise  directeth,  Rom.  xiii.  5. 

Even  in  thy  thought,  or  in  thy  '  conscience,^  cur^e  not  the  * 
Kifig."]  Entertain  not  any  light,  vain,  contemptuous,  or  dis- 
honourable thoughts  of  him  ;  do  not  wish  any  evil  to  his 
person,  crown,  or  government,  not  so  much  as  in  thy  inmost 
and  most  secret  retirements.  {Exod.  xxii.  28.  2  Pet.  ii.  10. 
Psalm  Ixii.  4.  1  Sam.  x.  27.  2  Sam.  xix.  21.  1  Kmgs  ii.  8. 
Isai.  viii.  21) 

The  second  clause,  neither  curse  the  rich,  is  a  re-enforcing 
of  the  same  precept  again,  meanino*  by  the  richj  the  'go- 
vernor 'j  {Isai.  liii.  9)  In  the  chambers  of  thy  bed,  or,  •  in  tiiy 
moat  secret  retirement.' 

And  lest  a  man  should  presume  so  to  do,  as  conceiving 
thoughts  to  be  free,  and  far  enough  out  of  the  sight  of  the 
governor  to  observe  or  avenge,  he  addeth  the  great  danger 
like  to  ensue,  by  means  of  which  they  could  not  so  much  at 
imagine  or  suspect. 

For  a  bird  of  the  air  shall  carry  the  voice  :  and  thai  which 
hath  wings,  shall  tell  the  matter.]  As  if  he  had  said,  '^TTiy 
thoughts  and  secret  curses  are  heard  in  Heaven,  by  him 
;who  will  certainly  punish  them,  however  secret  they  are 
kept  from  men.'^  And  the  Lord  can  easily  find  out  waytk 
even  by  brute  creatures,  to  bring  them  to  light;  as  be  did 
rebuke  the  madness  of  Balaam  by  his  ass,  (2  Pet.  ii.  16) 
and  punish  the  pride  of  Pharaoh  and  Herod  by  frogs,  lice» 
and  worms.  {Exod  viii.  6, 17.  Acts  xii.  23)  We  read  how 
a  flight  of  cranes  did  discover  the  murder,  done  upon  the 
poet  Ibycus ;  and  how  Bessus,  who  had  slain  his  father,  over- 
threw a  nest  of  chattering  swallows,  *'  Becavse/*  aaith  hc^ 


CHAP.    Xl/J     THE    BOOK    OF    ECCLESIASTICS.  223 

'*  they  accuse  me  for  killing  my  father."'  As  our  Saviour 
saith  in  another  case,  "  If  these  should  hold  their  peace,  the 
▼ery  stones  would  cry  out  ;*"  {Luke  xix.  40)  so  the  Lord  can, 
by  even  dead  and  inanimate  creatures,  discover  wickedness. 
Ilie  earth  itself,  which  drank  blood  in,  shall  disclose  and 
reyeal  it.  {Gen.iy.  11.  Isai.  xxvi.  21.  Hab.  ii.  11)  The 
Chaldee,  by  birds  of  the  air^  understand  the  Angels  of  Hea- 
▼en,  who,  like  winged  eagles,  shall  make  report  of  secret 
wickedness.  Others  understand  it  of famcy  which  is  a  swift, 
and,  as  it  were,  a  winged  messenger;  alluding  unto  that 
which  is  said  of  princes,  iroXXo)  Sewikian  ^oAfto)  xm  toXA^ 
A1019  That  Princes  have  many  eyes  and  many  ears;  and 
long  arms,  that  can  see,  and  bear,  and  punish  offences  at  a 
greater  distance. 


CHAPTER  XI. 

lu  the  former  chapter^  he  shewed  the  excellent  use  of  true 
wisdom,  as  a  means  of  tranquillity  of  mind,  and  remedy 
against  the  vanity  of  outward  things,  in  ordering  our  beha- 
viour aright  towards  superiors,  for  prevention  of  those  dan- 
gers which  their  displeasure  may  subject  us  unto.  In  this 
chapter,  he  further  discovereth  the  use  thereof  unto  the  same 
€nd  of  comfortable  living,  in  ordering  of  our  behaviour 
towards  inferiors,  those  especially  that  are  in  want. 

Concerning  which,  we  have,  First,  the  precept  itself,  con- 
cerning substantial  and  useful  charity,  (verse  1)  with  an  ef- 
fectual reason  thereof,  both  drawn  from  a  metaphor  of  sow 
ing  and  reaping  seed,  (verse  1) 

Secondly,  the  manner  and  measure  of  this  our  charity, 
which  is,  to  abound  towards  all  that  are  in  want:  and  that  en- 
forced by  a  reason  drawn  from  the  uncertainty  of  future 
treats ;  *'  Now  thou  art  able ;  hereafter  thou  mayest  be 
disabled:  therefore  do  good,  while  thou  hast  means  so 
to  do,  and  thereby  provide  friends  to  thyself  against  any 
•fils  which  thou  also  mayest  fall  into."  (verse  2) 

Thirdly,  Both  those  are  illustrated  by  many  similitudes,  in 
the  which  he  doth,  by  way  of  prolepsis,  prevent  such  objec- 
lioiia,  as  the  covetous  hearts  of  men  are  apt  to  make  against 
duty. 


224  ANNOTATIONS    ON  [CHAP.  XI. 

1.  A  man  is  apt  to  say,  that  ''he  is  neareftt  to  himselC 
and  must  look  after  his  own  supplies,  and  leave  others  to 
look  after  theirs.*^ 

To  which  he  answereth,  that,  '^a[s  clouds  are  not  fiUed 
with  waters  to  keep  them  to  themselves,  but  to  empty  them 
upon  the  earth  ;  so  God^s  blessings  are  not  deposited  to  men 
only  for  their  own  good  ;  but,  as  stewards,  thej  are  to  c^s- 
pense  out  of  them  unto  others,"  ver.  3. 

2.  It  may  be  objected,  '^If  I  must  relieve  seven  and  eigitf 
take  notice  of  the  wants  of  many,  it  will  be  seven  to  one 
if  much  of  this  bounty  will  not  be  cast  away  upon  unworthy 
and  ungrateful  persons,  who  will  make  no  return  either  untb 
God  or  man  for  it.*' 

To  this  he  answereth,  that  ^'  as  it  is  all  one  to  the  matter 
of  a  tree,  whether  it  fall  north  or  south,  for  either  way  it 
falls  to  the  owner's  use  and  benefit ; — so  that  good  which  is 
done  to  any  man  in  want,  out  of  a  desire  thereby  to' honour 
God,  and  to  help  our  neighbour,  shall  prove  beneficial  unto 
him  that  so  doth  it,  whatever  the  person  be,  unto  whom  it  is 
done,^  ver.  3. 

S.  It  may  be  objected.  That ''  it  is  not  yet  a  season  to  be 
thus  bountiful;  there  are  many  impediments  and  discou- 
ragements thereunto; — this  charge,  this  loss ; — that  afflictioD 
or  danger,  or  expense  lies  upon  me  ; — when  I  am  gotten  over 
these,  it  will  then  be  a  fitter  time  to  think  on  the  wants  of 
others,  when  I  am  secured  against  mine  own.^' 

To  this  he  answers  by  another  similitude  drawn  from  hus- 
bandry ;  '*  He  that  will  not  sow  his  seed,  lest  the  wind  shotdd 
blow  it  away, — ^nor  reap  his  com,  lest  the  clouds  should  rein 
and  wet  it, — shall  never  want  exceptions  against  that  whiob 
yet  is  necessary  to  be  done.  Therefore  our  duty  is  to  em- 
brace the  present  opportunity,  and  leave  the  success  for  the 
future  unto  God's  blessing.*^ 

If  we  could  certainly  foresee  better  weather,  and  more  sear 
Bonable  accommodations  for  our  business  to  morrow  than  to 
day,  we  might  haply  pretend  some  reason  for  delay  of  de^ 
But  that  is  in  God^s  hand  alone,  as  unknown  to  us,  as  the 
way  of  the  wind,  or  of  the  soul's  coming  into  the  body,  or 
the  growing  of  the  bones  of  an  embryo  in  the  womb.  Than* 
fore  it  is  our  duty  to  do  good  at  present,  while  we  have  oppof^ 


CHAP.  XI.]      THK    BOOK    OF    LCCLESIA9TES.  225 

tunity.  and  to  commit  the  success  of  all,  for  the  future,  unto 
God,  ver.  4,  5.  Whereupon  he  repeateth  the  exhortation  in 
the  same  metaphor.  *'  Sow  thy  seed,  scatter  thy  charity  in 
aeason  and  out  of  season,  in  youth,  in  age,  at  all  times,  on  all 
occasions,  since  thou  knoweht  not  which  will  be  most  succes- 
ful,''  v^r.  6. 

And  now  having  tlius  largely  set  down  various  precepts 
for  making  the  life  of  a  man  comfortable,  and  his  mind  quiet 
amidst  all  the  vanities  of  the  world,  he  proceedeth  to  in* 
struct  him  how  he  may  provide  for  death,  and  judgement, 
and  so  secure  happiness  in  another  world  too.  For  a  man 
might  be  apt  to  say,  ^*  When  1  am  thus  thoroughly  fitted,  by 
these  many  precepts,  unto  a  secure  and  comfortable  manner 
of  living,  having  the  favour  of  great  men,  the  blessing  of 
poor  men,  peace  within,  and  plenty  without;  when,  by  godly 
wisdom,  vexation  of  mind,  and  the  vanity  and  disquietness 
thereupon  of  all  outward  things  is  healed,  and  removed;  it 
cannot  then  but  be  a  very  pleasant  thing  to  live,  to  see  the 
Kgbt  of  the  sun,  and  to  enjoy  those  contents  which,  by  these 
means,  we  have  arrived  at,"  ver.  7.  To  this  the  Wise  man  an- 
swereth,  that  "albeit  by  these  means  life  is  much  sweetened, 
and  the  vanity  thereof  is  much  abated,  yet  it  is  never 
thoroughly  removed :  but  when  all  is  done  which  can  be 
done«  to  render  our  condition  here  comfortable,  yet  all  that 
oometfaf  both  life,  and  the  supplies  thereof,  are  still  vtuiityy 
and  will  pass  away  ;  and  the  da^^s  of  darkne$s  which  follow, 
will  be  abundantly  more  than  the  days  of  light  which  went 
before.  And  that  therefore  we  ought,  by  the  timely  remem- 
brance of  them  both,  to  moderate  our  delights  in  things  pre- 
aenlf  and  to  prepare  ourselves  to  lift  up  our  l^ads  with  com- 
fort in  the  judgement  to  come,*^  ver.  8. 

And  because  of  all  others,  young  men,  whose  blood  is 
fireah,  and  spirits  active,  are  most  apt  to  surfeit  on  present 
pleasures,  and  to  put  far  from  them  the  evil  day,  slighting 
toch  admonitions  as  these ;  therefore  the  Wise  man,  who  had 
had  himself  as  full  a  gale  of  youthful  pleasures,  as  ever  any 
othtr  man,  and  had  found  the  vanity  of  them  all,  doth,  by 
an  irony,  deride  the  folly,  and,  by  a  solemn  citation  unto  tha 
tribnnal  of  God,  awaken  the  conscience  of  such  a  volupta- 
ons  epicure,  viv.  9  \  persuading  him  by  the  assurance  of  a 
future  judgement,  wherein  he  must  be  called  to  a  strict  ac- 

YOL.    IV.  Q 


226  ANNOTATIONS    ON  [CHAP.  Xf. 

count  for  all  the  vanities  and  miscarriages  of  his  youth, — and 
by  the  flitting  condition  of  that  age  wherein  be  doth  so  glut 
upon  tbeniy — to  remove  for  from  himself  those  sinfhl  ex- 
cesses, which  would  fill  his  heart  with  sorrow,  and  his  flerii 
with  sin. 

Ver.  1.  Cast  thy  bread  upon  the  waters :  for  thou  shaltJM 
it  after  many  days,"]  This  is  a  proverbial  form  of  speech, 
drawn  from  the  manner  of  husbandmen,  who  sow  their  land 
in  expectation  of  a  plentiful  harvest,  after  many  days.  Where* 
by  the  Wise  man,  in  pursuance  of  his  principal  argument, 
touching  tranquillity  and  comfort  of  life,  doth  persuade  un- 
to liberality  towards  the  poor,  that  their  mouths  and  boweh 
may  bless  us.  Some  make  it  an  allusion  to  '  merchants,'  who 
send  their  estates  in  ships  upon  the  sea,  expecting  in  time  a 
return  with  much  gain,  called  the  Harvest  of  the  River,  Isai. 
xxiii.  3  ;  if  the  prophet  do  not  rather  there  allude  to  the  plenty 
of  Egypt,  by  the  overflowing  of  the  river,  whereunto  possi- 
bly the  Wise  man  may  likewise  allude  in  this  place.  Othen, 
more  generally,  understand  it  of  '  giving  alms  to  the  poor;' 
where  all  we  do,  may  seem  to  be  cast  away,  as  if  it  were 
thrown  into  the  sea.  *' Though  thou  think,  what  is  so  given, 
is  all  lost,  because  given  to  those  who  can  never  recompense 
thee ;  yet  do  thou  lend  in  that  manner,  looking  for  nothing 
again;  {Luke  vi.  35)  being  assured,  that  what  is  thus  given 
to  the  poor,  is  lent  unto  the  Lord,  {Prov.  xix.  17)  who  will,  ia 
his  time,  certainly  repay  it  with  advantage  unto  thee.^'  Bui 
I  rather  take  it  be  an  allusion  unto  seed,  which  is  sowed  on 
very  fertile  ground,  which  is  near  a  river,  or  is  made  hi  bj 
the  overflowing  of  a  river.  (Numb.  xxiv.  7.  I^ai.  xxxii.  20) 
So  they  used,  in  Egypt,  to  make  their  land  fertile,  by  draw* 
ing  the  water,  when  the  river  flowed  over,  by  art  unto  it 
{Deut.  xi.  10,  11)  Therefore  amongst  other  plagues,  which 
the  Lord  threateneth  Egypt  withal„  this  is  one,  that  '*  their 
rivers  should  be  dried  up  ;^  and  '^  that  which  was  sowed  by 
them,  should  wither.^'  (Isai,  xix.  5, 6,  7)  And  so  we  read  of 
the  'seed  of  Sihor,^  (Isai.  xxiii.  3)  which  was  a  river  ia 
Egypt  (Josh.  xiii.  3.  Jer.  ii.  18)  By  casting  the  bread  tycMi 
the  waters,  we  understand,  by  or  netfr  the  wattrs ;  (as  PuJm 
i.  3.  Gen.  xli.  1)  because  those  places  are  the  most  fiiitik. 
When  he  saith, '  thy  bread/  he  thereby  tsaeheth  us,  tlial  oar 


CHAP.  XI.]         THiL    BOOK    OF    £CCLESIAST£S.  227 

charity  must  be  out  of  our  own  estate,  and  according  to  thdt 
condition,  wherewith  God  hath  blessed  us.  {Eph.  iv.  28) 

For  thou  skalt  find  it  after  matiy  daysJ]  The  seed  which  a 
man  sows,  seemeth  to  die  and  perish ;  but  the  husbandman 
waiteth  patiently  for  many  days  together,  and  at  last  he  reap. 
«th  a  t)lentifal  harvest,  {James  v.  7)  as  Isaac  did«  {Gtn,  xxti. 
12.  Mark  iv.  8)  And  in  like  manner,  that  which  is  sowed 
in  the  bellies  and  backs  of  the  poor,  will  be  repayed,  as  the 
seed  in  the  harvest,  manifold  into  the  bosoms  of  righteous 
men.  {Prov.  xix.  17.  2  Cor,  ix.  6—10.  Deut.  xv.  10.  MiUth. 
xix.  22.  PiaL  cxii.  9) 

Ver.  2.  Give  a  portion  to  seven,  and  also  io  eight :  for  thorn 
knowest  not  what  evil  shall  be  upon  the  earth.]  By  waters,  is 
soraeiimes  in  the  scripture  meant,  multitudes  of  ])eople  :  (as 
Isai.  viii.  7,  and  xvii.  12.  Rev.  xvii.  15)  and  the  Wise  man 
faere  bidding  us  to  cast  our  bread  on  tite  waters^  doth,  in  this 
verse,  explain  what  he  meant  thereby,  namely,  that  we  should 
ditpefse  our  good  works  and  alms-deeds  unto  many:  that 
we  should  be  large-hearted  and  open-handed  unto  the  poor. 

Gite  a  portion,]  He  alludeth  unto  the  manner  of  their 
fcfSBts  and  entertainments  in  old  times,  when  they  did  use  to 
dtetribute  portions  to  their  guests,  and  to  send  to  the  poor. 
(2  Sam.  vi.  19.  1  Sam,  i.  4,  5.  Gen,  xliii.  34.  Esth,  ix.  22. 
Nehem.  viii.  10,  12.  Isai,  Iviii.  7)  Whereunto  our  Saviour 
haply  alludeth,  when  he  saith,  that  Mary  hath  chosen  AyMjiv 
lUfRlm ;  '  A  good  part  or  portion,^  Luke  x.  <12.  Which  cus- 
tom of  distributing  equal  portions  to  the  guests,  we  find  in 
Homer  and  Plutarch,  to  have  been  observed  likewise  among 
the  Orecians ;  as  also  the  custom  of  sending  portions  from 
the  tables  of  greater  plsrsons,  to  those  that  were  absent 
(Vide  Stuck.  Antiq.  Conviv.  lib.  3,  cap.  3.) 

To  seven  and  also  to  eight]  That  is,  to  many :  a  definite 
nomber  for  an  indefinite.  (1  Sam,  ii.  6.  Job  v.  19.  Mic,  v.  />) 
So  hereby  is  noted,  large  and  cheerful  liberality  to  all  in 
want,  according  to  our  abilities.  We  may  not  think  we  have 
done  our  duty,  when  we  have  been  charitable  to  one  or  two 
pertona ;  but  we  must  disperse  our  bounty,  as  teed  that  is 
to#h ;  and  do  good  unto  all  men,  according  to  their  need  and 
(mr  tondition,  cheerfully  and  incessantly.  The  necessity  of 
a  man  may  require  it,  when  his  person  doth  not  deserve  it 

Q  2 


228  ANNOTATIONS    ON  [CHAP.  Xl/ 

(Luke  vi.  30.  2  Cor.  ix.  5—10.  GaL  vi.  10.  Isai.  xxiii.  18. 
PwtK  xxxi.  20) 

For  thou  knowest  not  what  evil  shall  be  upon  the  eankJ] 
"  Embrace  the  present  opportunity  of  doing  good ;  thou 
canst  not  foresee  how  soon  thou  mayst  be  deprived  of  it ;  since 
thou  knowest  not  what  a  day  may  bring  forth.  (Jam.  it.  14. 
Prov.  xxvii.  1,  and  iii.  27,  28.  Luke  xii.  20)  Haply  thou 
mayst  die,  and  leave  thy  wealth  to  those  who  will  shut  up 
their  bowels  against  the  poor;  however,  what  they  do« 
shall  not  be  put  on  thy  account  Thou  art  a  steward  of  thy 
estate,  no  longer  than  for  thine  own  life :  and  therefore  be 
thine  own  executor,  and  consider  the  wants  of  the  poor  at  pr^ 
sent :  therefore  let  not  thy  bounty  be  only  future.  Haply 
God  may  disable  thee  another  time,  from  doing  that  good 
which  now  he  puts  into  thy  hand.  It  is  wisdom  to  do  God's 
work  in  God^s  time.  Haply  thou  thyself  mayest  fall  into 
want,  and  stand  in  need  of  help  from  others;  therefore  make 
thee  friends  of  mammon  beforehand.  {Luke  xvi.  19.  Psal. 
xxxvii.  26,  and  xli.  1,2,  3.  1  Tim.  vi.  18,  19) 

Ver.  3.  If  the  clouds  be  full  of  rain,  they  empty  themtehes 
upon  the  earth:  and  if  the  tree  fall  towards  the  souths  or  to- 
wards  the  norths  in  the  place  where  the  treefalleth,  there  it  shall 
be."]     He  urgeth  the  duty  of  charity  and  bounty,  by  elegant 
similitudes.     Clouds  that  are  full  of  moisture,  do  not  keep  it 
to  themselves,  but  shed  it  forth  in  showers  on  the  earth,  and 
on  all  kind  of  com  and  herbs,  for  the  beneBt  of  many ;  whence . 
they  are  called  '  the  bottles  of  heaven,^  {Job  xxxviii.  37)  and 
•  the  chambers  of  the  Lord,'  {Psal  civ.  13)  from  whence  he 
poureth  down  rain  according  to  the  vapour  thereof.  {Job 
xxxvi.  27,  28)     So  should  rich  men,  {Prov.  xi.  2o)  whom  the 
Lord  hsiih  filled  with  his  blessings,  (as  the  scripture  useth  to 
express  \i,Deut.  xxxiii.23.  Job  xxii.  18.  Prov.y.  10.  Deui. 
vi.  11.  Prcir.xxx.  9.  Phil  iv.  12,  18)  not  keep  God's  bless* 
ings  to  themselves,  but  pour  them  forth  upon  those  that  are 
empty. 

And  if  the  tree  fall,  S^c]  This  some  apply  unto  death,  ai 
if  we  were  thereby  warned  to  do  good  while  we  may ;  be- 
cause death  will  at  last  cut  us  down,  and  deprive  ua  of  any 
further  opportunity ;  {EccL  ix.  10.  John  ix.  4)  and  as  death 
leaves  us,  judgement  will  find  us.  But  it  seemeth  rather  to 
denote  the  benefit  of  charity  unto  the  authors  thereof;  tbtt 


CHAP.  XI.]      THL    BOOK    OF    KCCLESI AST£9.  229 

wheresoever  their  bounty  and  luercy  is  placed,  there  it  wiil 
be  found  again  to  their  comfort :  they  shall  not  go  without 
their  reward ;  as  the  tree  on  which  side  ever  it  fails,  it  will 
there  be  found,  when  the  owner  thereof  inquireth  after  it. 

Vcr.  4.]  He  that  observetk  the  windf  shall  not  sow ;  and  he 
that  regardeth  the  clouds^  shall  not  reap.]  By  these  simili- 
tudes, he  preventeth  all  those  pretences  and  objections,  which 
(»nial  hearts  are  apt  to  make  against  the  present  season  of 
doing  good,  and  are  apt  thereby,  to  defer  and  put  it  off  to 
some  fitter  time,  when  they  shall  have  found  out  more  fitting 
objects  on  which  to  place  their  bounty.  We  are  very  apt  to 
frame  excuses  against  present  duty.  (Hag.  i.  2.  Acts.  zxiv. 
26.  Prov.  iii.  27, 28)  Here  therefore  the  Wise  man  removeth 
these  pretences;  *^  he  that  will,  by  every  wind,  be  deterred  , 
from  sowing  his  seed,  lest  it  should  be  blown  away  ;  and  by 
every  cloud  from  reaping  his  corn,  lest  the  weather  should 
be  unseasonable,  shall  never  do  his  business :  because  there 
will  never  be  wanting  some  discouragement  or  other : — so 
he  that  is  ever  framing  carnal  objections  against  doing  good, 
shall  overslip  the  season,  and  never  do  his  duty,  nor  receive 
his  reward.  We  are  to  take  notice  of  the  present  call  of 
God  unto  any  good  work,  and  the  present  opportunity  he 
puts  into  our  hands,  and  not  delay  service  upon  the  fear  of 
future  contingents,  which  are  not  in  our  power.""  (Matth. 
▼{•34) 

Ver.  6.  As  thou  knowest  not  what  is  the  way  of  the  spirit^ 
mor  how  the  bones  do  grow  in  the  womb  of  her  that  is  with  child  ; 
even  so  thou  knowest  fiot  the  works  of  God  who  maketh  all.] 
By  our  ignorance  of  the  works  of  God's  providence,  he  want- 
eth  us  to  be  diligent  in  embracing  every  present  opportunity 
of  doing  good,  and  not  to  defer  or  delay  duty,  till  haply  the 
Lord  will  put  us  out  of  all  capacity  to  do  it.  This  ignorance 
he  proveth  '  a  minori ;'  '^  If  we  know  not  things  more  ordinary 
and  familiar  unto  us,  which  happen  every  day,  as  the  way 
of  the  spirit;  [Symmachus  renderetli  it,  of  the  wind,  y/hich 
way  it  comes  and  goes,  how  it  riseth  and  slackeneth,  John 
iiL  8 1  or  how  the  soul  comes  into  the  body,  and  quickeneth 
it ;  so  the  Septuagint,  i^  rou  wfufMtro^]  nor  how  the  bones  do 
gnho:  how  the  several  parts  of  the  body,  skin,  flesh,  sinews, 
bones,  some  hard,  some  soft,  are  all  shaped  out  of  the  same 
seed ;  ^Psa/.  cxxxix.  13—16.  Jobx.  10—13)  much  less  are 


^30  AITNOTATIONii    OS  [CUAP.  XI. 

we  able  to  foresee  the  works  of  God^s  providence*  which  are 
far  off  and  exceeding  deep.  (Chap,  vii.  24)  Therefore^  since 
we  know  not  what  shall  be  to-morrow^  how  God  may  diapoee 
of  OUT  life  or  our  estate,  how  long  he  may  continue  unto  us 
opportunities  of  doing  good,  we  ought  not  to  defer  or  put  off 
duty  from  time  to  tim^  ;  hut  while  we  have  a  preseat  seaaou, 
to  embrace  it.  {Chap.  ix.  10*  Gal.vi.  10) 

Ver.  6.  In  the  morning  sow  thy  seed,  and  in  the  evems^ 
vnikhM  not  thjf  hand:  for  thot$  knowest  not  whether  shall 
prosper  J  either  this  or  that,  or  wiiether  thej/  shall  both  be  alike 
good."]  He  inferreth  from  the  former  doctrine,  of  the  uncer- 
tainty of  future  events,  an  hortatory  conclusion,  to  be  doing 
good  on  all  occasions,  and  to  be  assiduous  and  diligent  iu 
the  work  which  God  hath  set  us  to  do,  whether  all  our  lt> 
hour  take  effect  or  no : — the  Lord  being  sometimes  pleased 
to  frustrate  nien's  endeavours,  and  to  defer  the  success  ex- 
pected from  them ;  First,  to  try  them  whether  they  would  per- 
severe in  their  calling,  and  continue  therein  with  God»  though 
they  had  not  always  alike  encouragement.  2.  To  teach  them, 
that  successes  depend  not  upon  the  labours  of  man,  but  upon 
the  will  and  free  blessing  of  God.  And  he  persisteth  in  his 
former  metaphor  of  sowing  seed  ;  meaning,  thereby.  First,  in 
particular,  works  of  charity  and  mercy  to  the  poor ;  (as  verse 
1-^-4.  2  Cor.  ix.  6.  Psal.  cxii.  9)  Secondly,  in  general, 
woiks  of  righteousness  in  our  general  or  particular  callings: 
{Prov.  xi.  18.  Hos.  xii.  10)  thereby  teaching  ua,  that  works 
of  righteousness  do  not  perish;  but  will  bring  forth  a  ha^ 
vest  of  comfort,  and  great  reward  unto  those  that  abound  is 
them.  Gal.  vi.  8. 

Sow  thy  seed."]  *'  Do  thine  own  work,  intend  thine  own 
calling,  intermix  not  thyself  in  things  which  heloiig  fiot  unt» 
thee;  (2  Thess.  iii.  la  1  Thess.  iv.  11)  be  libar^of  thine 
own  estate.^  {Ephes.  iv.  28) 

In  the  morning  sow'-^and  in  the  evening,  withhaid  not  thimt 
hand,  or,  ^^  let  not  thine  hand  rest  or  give  over.'']  B^in  b^ 
times,  and  be  not  weary  of  well  doing,  but  continue  untoth^ 
end;  be  always  doing  of  good,  morning  and  evening;  sols 
the  whole  day  from  one  ^nd  of  it  to  the  other.  {Gen.  i^  ^ 
Dan.  viii.  14.  Psalm  civ.  22,  23)  So  Solomon  bide  u^  **  \^ 
in  the  fear  of  the  Lord  all  the  day  long.^'  (Proo.  xxiii.  17) 


CUAF.  XI.]  THK    BOOK    OF    LCCLKBIAUTES.  231 

It  is  to  be  understood  of  the  ^  morniDg  and  evening  of  man^s 
life/  which  should  be  wholly  consecrated  to  God.  {Lam,  iii. 
27.  Eccles.  xii.  I.  Psalm  xcii.  14.  Matth.  x.  22.)  Or  of 
'  the  morning  and  evening  of  a  man's  prosperity  ;'  as  soon  as 
ever  God  giveth  thee  an  estate,  begin  to  do  good  with  it,  and 
be  not  weary  of  so  doing,  but  continue  to  the  end.  God  re« 
quires  our  charity  to  be  set  about  on  the  first  day  of  tlie  week. 
(1  Cor.  xvi.  2.  Gal,  vi.  9^  10.)  The  night  is  shut  out  of  the 
time  of  working,  or  of  duty  :  therefore  while  it  is  day,  while 
we  have  life  and  opportunity,  we  must  ply  our  duties. 
(Eccies.  ix.  10.  John  ix.  4.) 

For  thou  knoweat  not  whether  shall  prosper^  or  whether  will 
be  most  right,  or  "  congruous,"  the  one  or  the  other,  8cc.] 
Thou  mayest  justly  expect  a  blessing  upon  all,  however 
though  the  success,  as  to  men,  be  not  always  prosperous; 
sometimes  thy  bounty  is  misplaced  upon  those  that  abuse  it, 
or  return  evil  for  good ;  yet  with  God,  constancy  in  well- 
doing will  not  miss  of  its  reward :  and  by  this  largeness  of 
heart,  thou  mayest  unawares  entertain  angels,  and  bring  ex- 
traordinary blessings  upon  thy  family.  {Matth.  x.  14,  42. 
HA.  xiii.  2.     1  Kings  xvii.  13 — l(i) 

Ver.  7.  Truly  the  light  is  sweety  and  a  pleasant  thing  it  is  for 
the  eyes  to  behold  the  sun."]  By  '  light,  and  beholding  the 
tun/  we  are  to  understand  '  the  time  of  this  present  life,^  as 
it  evident  by  what  follows  in  the  next  verse,  (so  Job  iii.  20. 
and  xxxiii.  30)  And  withal,  we  may  take  in  those  pleasiures 
and  comforts  thereof,  which  serve  to  render  it  more  sweet 
mud  contentful. — Some  make  it  to  be  a  tacit  objection 
againat  that  continual  labour  which  he  before  prescribed. 
"  Since  life  is  short,  we  ought  to  use  all  the  ways  we  can,  to 
render  it  pleasant,  and  not  weary  out  our  time  and  strength  in 
conlioual  toil  and  labour ;  it  is  much  more  sweet  to  enjoy 
the  light  and  pleasures  of  life  while  we  may ;"'  (1  Cor.  xv. 
32>  whereunto  they  make  the  words  of  the  next  verse  to  be 
an  answer;  that  "  when  death  comes,  the  good  we  have  done, 
will  remain  with  us,  but  all  our  pleasures  aud  delights  will 
vmnish  into  nothing.^  It  may  seem  to  relate  unto  the  former 
ftrae,  as  well  as  to  that  which  follows :  '^  Sow  your  seed  in 
the  .morning,  and  in  the  evening,  so  long  as  you  have  the 
ion  to  guide  you ;  for  this  is  the  chief  comfort  and  sweetness 


232  ANNOTATIONS    ON  [CHAP.  Xf. 

of  life,  to  be  doing  good  while  we  have  time  and  opportunity, 
because  the  days  of  death  and  darkness  are  coming,  wherein 
we  cannot  work. 

But  it  seemeth  rather  to  be  a  transition  unto  a  new  mat- 
ter. In  the  former  parts  of  this  book,  the  Wise  man  had  set 
forth  the  vanity  of  all  outward  things,  and  had  prescribed 
many  gracious  and  excellent  means  to  remedy  the  same, 
and  to  frame  the  heart  of  man  unto  tranquillity  and  peace. 
But  now.  when,  by  these  precepts,  the  life  of  man  here  is 
rendered  as  full  of  comfort  and  quietness  as  an  earthly  cofi> 
dition  is  capable  of,  yet  though  his  life  be  never  so  sweet, 
there  are  great  evils  coming,  which  will  require  much  medi- 
tation and  preparation  of  heart  to  fit  a  man  for  them  :  and 
there  is  a  far  longer  condition  for  the  future,  which  will  abide 
with  us  after  this  life  is  gone.  Necessary,  therefore,  it  is  unto 
the  compleating  of  that  happiness  whereinto  he  had  all  this 
while  enquired,  to  secure  not  only  the  comforts  of  this  life, 
but  the  assurance  of  a  better,  (which  is  the  business  of  Solo- 
mon in  the  remaining  part  of  this  book)  by  a  timely  medita- 
tion of  death  and  judgement ;  and  by  the  fear  of  God,  and 
keeping  his  commandments  in  our  youth,  to  arm  us  against 
the  terror  of  future  evils,  and  to  fit  us  for  that  happiness, 
which  is  the  whole  of  man,  and  which  will  be  thoroughly 
proportionable  to  his  largest  desires.  And  so  the  meaning 
is  this,  ^*  It  is  true  indeed,  to  enjoy  the  light  of  the  sun,  and 
the  comforts  of  this  present  life,  it^  a  very  sweet  thing ;  sen- 
sually sweet  unto  those  who,  by  all  the  foregoing  preoeptiy 
have  gotten  wisdom  to  cure  the  vanity  and  vexation  of  spirit, 
which  otherwise  outward  things  are  apt  to  produce :  yet  both 
the  one  and  the  other  must  remember,  that  though  life  be 
sweet  under  the  sun,  yet  it  is  not  long,  much  less,  perpetual: 
days  of  darkness  are  to  come:  therefore  unto  complete  hap- 
piness there  is  yet  more  to  be  done,  and  such  an  estate  to  be 
secured,  as  may  bear  full  proportion  to  the  capacities  of  tn 
immortal  soul,  and  may  make  up  the  whole  of  man." 

Ij^/U  is  sweet,]  Sweetness  here  is  that,  properly,  which  is 
the  object  of  our  taste ;  {Judges  xiv.  18.  Prov.  xxiv.  13)b«t 
it  is  usual  in  the  Scripture  to  attribute  that  which  is  proper 
unto  one  sense,  to  another ;  as  Mo  see  thunder;'  {Exod.  zx. 
18)  to  '  see  the  smell*  of  a  field.  (Gen.  xxvii.  27)  It  is  s 
broken  and  concise  sentence,  unto  which  something  is  to  be 


CHAP.  XI.]    THE    BOOK    OF    ECCLESI A8TE8.  233 

added  or  understood,  *Mt  is  indeed  sweeC  to  see  the  sun: 
life  is  pleasnnt ;  but  yet  it  is  vaniti/,  and  will  end  in  death  ; 
by  the  meditation  whereof,  we  are  to  abate  our  inordinate 
love  of  the  profits  and  pleasures  of  so  vanishing  a  condition. 

Ver.  8.  Bui  if  a  man  live  mant/  years^  and  rejoice  in  them 
all,  yet  let  him  remember  the  days  of  darkness^  for  they  shall  be 
many.  All  that  cometk  is  vanity.']  Though  it  be  a  sweet 
thing  to  enjoy  life,  and  the  comforts  thereof;  and  though  a 
man  should  live  long,  and,  all  that  long  life,  should  have  hin 
full  of  worldly  delights  ;  yet  the  serious  meditation  of  death 
and  the  long  abode  we  shall,  afler  all  those  pleasures,  have 
in  the  house  of  darkness,—will  sufficiently  demonstrate  the 
vanity  of  temporal  life,  how  long  or  how  prosperous  soever 
it  have  been.  Such  a  life  we  find  described.  Job  xxi.  7 — 
13.  By  '^  days  of  darkness,*"  are  understood  in  opposition 
to  light ;  and  the  '  seeing  of  the  sun,^  in  the  former  verse, 
that  space  of  time  wherein  men  shall  lie  in  the  dust.  (Psalm 
Ixxxviii.  12,  13.  cxliii.  3.  Eccles.  vi.  4.  Jobx.  21) 

For  they  shall  be  many.]  This  some  apply  to  the  first 
words  of  the  verse  :  "  Though  the  days  of  life  be  many,  yet 
let  a  roan  remember  the  days  of  darkness:  and  that  will 
make  him  judge  all  things  which  happen  in  this  world,  to  be 
but ranity.'^  We  may  likewise  read  the  words  thus:  ''If  a 
a  man  live  many  years,  let  him  rejoice  in  them  all ;  he  is  not 
debarred  the  comforts  and  contents  of  them  :  but  let  him 
withal  temper  and  moderate  the  joys  of  life,  with  the  medita- 
tion of  death  ;  and  know  that  every  thing  which  happeneth, 
that  every  man  which  cometh  into  the  world,  is  vanity." 

Ver.  9.  Rejoice,  O  young  man,  in  thy  youth,  and  let  thine 
keari  cheer  thee  in  the  days  of  thy  youth^  and  walk  in  the  ways 
rf  thine  heart,  and  in  the  sight  of  thine  eyes:  but  know  thou, 
thai  for  all  these  thifigs  God  will  bring  thee  into  judgement.] 
Since  all  that  cometh,  is  vanity,  as  well  youth  as  age ;  (both 
which  he  sheweth  here  and  in  the  next  chapter)  and  since 
the  days  of  life  and  jollity  here,  how  long  soever,  are  very 
short  and  inconsiderable,  in  comparison  of  the  days  of  dark- 
Aeee  which  follow  after  them  ;  he  therefore  persuadeth  those 
who  are  most  subject  to  be  transported  with  the  pleasures  of 
life»  to  remember  death  and  judgement,  and  thereby  to  restrain 
their  inordinate  desires.  A  young  epicure,  who  is  scornful 
Und  impatient  of  such  cooling  and  chill  doctrines  as  those  of 


234  ANNOTATIONS    ON  [CHAP.  Xf. 

^  death  and  judgemenC  might  be  apt  to  say ;  "  If  the  days 
of  darkness  are  so  many,  let  us  not  make  them  more  than 
they  are,  by  denying  ourselves  the  pleasures  of  light,  but  let 
us  freely  indulge  to  ourselves  all  pur  delights,  and  live  to  the 
length  of  our  desires  ;"  (1  Cor.  xv.  32)  whereunto  Solomon 
answereth  in  these  words,,  L  By  way  of  concesi|ion,  2.  By 
way  of  sad  and  severe  pramooition.  The  concession  some 
would  have  to  be  res^l  and  serious,  as  if  he  had  said,  '*  ( 
would  not  discourage  thee  from  the  use  of  lawful  pleasures, 
nor  debar  thee  such  contents  as  the  flower  of  thine  age  do 
call  for :  only  I  would  have  thee  careful  not  to  exceed  the 
bounds  of  temperance  and  moderation ;  but  by  the  vanity  of 
things  present,  and  certainty  of  future  judgement,  to  coia- 
pose  thy  mind  to  sobriety  in  enjoying,  and  to  a  readiness  to 
depart  from  these  vain  delights,  (as  Gal.  v.  13.  1  Pet.  ii.  16) 
Enjoy  pleasures,  but  be  not  drowi^ed  in  them :  use  honest 
delights,  bu'  be  not  a  slave  unto  them.  Thou  seest  that  all 
here  is  vanity ;  that  the  fashion  of  this  world,  the  power, 
wealth,  honour,  pleasures,  strength,  health,  beauties  thereof, 
all  vanish  and  pass  away  ;  and  that  all  of  us  must  be  brought 
before  God's  tribunal,  and  all  our  actions  undergo  a  seyere 
trial :  therefore  let  it  be  thy  chiefest  care  \o  provide  for  that 
accounf*'  But  the  place  is  much  more  emphatical,  if  we 
understand  the  concession  ironically  :  (as  1  Kings  xviii.  27, 
and  xxii.  15.  Ezek.  xxviii.  3,  4.  Matth.  xxvi.  45)  **  Since 
thou  art  wilful  and  scornful,  take  thy  course,  rejoice  in  thg 
youth  r  or,  "  because  thou  art  young,  strong,  healthful,  and 
thy  bones  full  of  marrow."  {Job  xxi.  23,  24) 

Atid  let  thine J^eart  cheer  thee.\  Symmachus^  h  ^adm  irrw, 
**  Let  it  be  wholly  in  good,'*  or,  "  in  delights." 

And  walk  in  the  ways  of  thy  heart,  and  in  the  ^gA|  o/ikmi 
eyes.']  "Do  what  thou  pleasest :  let  thy  wanton  ^nd  wilq- 
dering  eye  inflame  the  lusts  of  thy  heart,  and  let  thy  sensual 
heart  give  law  to  thy  whole  man  :  deny  not  thyself  any  fhii^g 
which  heart  can  wish,  or  eye  look  on.*'  {Numb.  xv.  39.  I  Joki 
ii.  16.  2  Pet.  ii.  14,  and  iii.  2.  Ezek.  xxiii.  16.  Josh.  viL  2L 
Jer.  xviii.  12.  Psalm  Ixxxi.  12.  Job  xxi,  7)  Thus  sharply 
doth  the  Lord  deride  the  pridet  and  folly  of  young  men  in 
their  career  of  lust  and  vimity,  ^qd,  aR  it  w^e,  givq  diem  over 
to  their  own  hearte'  desires.  {Prov.  i.  24--28.  Mom.  I  28) 

But  know  thou.]    ^<  Though  thou  endeavour  tQ  Wind  thine 


C41AP.  XI.]     TH£    BOOK    OF    ECCLESIASTE8.  235 

own  eye«  with  sensual  delights,  to  smother  thy  conscience, 
and  to  baffle  those  principles  of  fear  and  restraint  which 
Grod  bath  planted  in  thee ;  though  thou  wouldst  not  see, 
yet  thou  sbalt  sec  and  know  to  thy  cost;^ — (/mi.  xxvi.  11. 
1  Kings  xxii.  25.  2  Pei,  iii.  5) 

That  for  all  these  things.]  ^*  For  all  the  sins,  vanities,  and 
excesses  of  thy  youth,  for  all  those  things  which  are  now  so 
grateful  to  thy  senses,  though  they  please  thine  eye,  they 
will  gnaw  and  sting  tliy  conscience.  (Job  xiii.  26.  Psalm  xxv. 
7)  God,  whose  word  and  fear  thou  now  despisest ;  from 
whose  eye  thou  canst  not  hide  thy  sins, — from  whose  tribunal 
thou  canst  not  withdraw  thy  conscience, — will  bfing  thee, 
perforce,  whether  tliou  wilt  or  no  ;  when  thou  shalt  in  vain 
call  to  mountains  and  rocks  to  hide  thee ;" — (Rev.  vi.  16. 
Luke  xxiii.  30) 

Into  judgement,]  The  judgement  of  the  great  day  ;  (Jude 
verse  6)  called  the  '*  terror  of  the  Lord ;""  (2  Cor.  v.  10.  Acts 
xyL  30)  the  consideration  whereof  should  abate  the  heat  of 
lost,  and  cause  the  heart  of  young  men  to  tremble  at  the 
wrath  to  come. 

Ver.  10.  Therefore  remove  sorrow  from  thine  heart,  and  put 
away  evil  from  thi/jlesh :  for  childhood  and  youth  are  vanity.] 
Thia  is  not  to  be  understood  ironically,  as  the  former  words 
of  the  verse  foregoing,  nor  in  that  sense  ;  but  seriously,  as  a 
seasonable  precept  unto  young  men,  who  are  of  all  other 
men,  by  reason  of  the  heat  of  their  blood,  subject  unto  pas- 
sions  and  unto  pleasures ;  the  one  seated  in  the  heart,  the 
other,  in  the  flesh  ;  from  both  which,  he  doth  here  forewarn 
them. 

Hemove  sorrow,  or  anger  and  indignation,yrom  thine  heart.] 
If  ws  read  it  sorrow,  then  hereby  is  meant  all  those  sinful 
pleasures  which,  though  the  deceitful  heart  look  on  as  matter 
of  joy,  yet  will  certainly  fill  the  heart  with  sorrow  at  the 
last.  {Prov.  xiv.  13)  If  anger  or  indignation,  then  the 
meaning  is,  that  he  should  restrain  all  inordinate  passions 
and  perturbations  of  mind  ;  especially  take  heed  of  swelling 
or  storming  at  the  will  and  ways  of  God,  or  at  any  serious 
advice  minding  him  thereof.  (James  i.  19.  Job  vi.  24) 

And  put  away  evil,  sinful  lusts, /'roi/»  thy  Jiesh.]  From  thy 
bodily  members.  (Rom.  vi.  l.j.  1  Cor.  vi.  16.  2  Cor.  vii.  I. 
1  Pei.  ii.  11.  2  Tim.  ii.  22)    And  so  some  understand  the 


236  ANNOTATIONS    ON  [CHAl*.    ZIf. 

word  Jleshj  in  the  sense  as  it  is  used^  Ezek.  xf  i.  26,  and  xxiii. 
20.  2  Pet.  ii.  10.  Jude  verse  23. 

For  childhood  and  youth  are  vanity. "l  The  reason  of  this 
advice^  drawn  from  the  vanishing  condition  of  youth,  and  the 
pleasures  thereof  Youth  is  but  as  the  Aurora  or  early  morning 
of  a  day  quickly  gone,  from  thence  to  noon,  and  from  noon 
to  night :  therefore  care  should  be  used  to  spend  it  in  such  a 
manner,  as  that  we  may  have  an  abiding  fruity  and  pleasure 
which  will  not  vanish  with  the  years  which  were  consumed 
in  the  pursuance  of  it. 


CHAPTER  XII. 

In  this  chapter,  the  Wise  man  proceedeth  to  demonstrate 
this  vanity  of  youth  and  old  age,  which  quickly  run  into 
death  ;  and  then  concludeth  the  whole  book. 

He  had  before,  by  an  emphatical  irony,  deterred  youi^g 
men  from  those  inordinate  passions  and  sensual  pleasures, 
which  that  slippery  age  is  most  subject  to ;  and  that  by  the 
consideration  of  that  dreadful  account  which,  in  the  last 
judgement,  God  will  require  of  them.  And  because  that  age 
of  all  other  is  most  apt  to  put  the  evil  day  far  from  them,  and 
to  look  on  death  and  judgement  as  at  a  great  distance,  (as 
evil  men  use  to  do  ;  (Ezek.  xii.  27.  2  Pet.  iii.  3,  4.  Amos  vi. 
3)  therefore  he  doth,  by  a  prolepsis,  prevent  that  shift. 
Young  men  might  be  apt  to  say,  '  The  things  you  preM  m 
unto,  are  good  ;  but  we  shall  have  time  enough,  before  jadg^ 
ment  come,  to  think  of  them :  old  age  will  be  a  6t  season  to 
draw  off  from  the  world,  and  to  draw  nigh  to  God."  Solo- 
m(^n  here  persuades  from  so  dangerous  a  resolution,  shewing 
tbe  necessity  of  seeking  and  serving  God  in  our  youth,  in  re- 
gard old  age  will  be  very  unfit  to  begin  so  great  a  work  in. 

Whereupon  he  sheweth,  1 .  The  vanity  of  old  age ;  settif^ 
it  forth  by  a  large  and  an  elegant  allegory,  and  by  other  ex- 
pressions. (Verse  2 — 6) 

2.  He  presseth  the  same  duty  by  another  argument :  from 
the  approach  of  death,  which  taketh  away  all  means  of  le- 
pentance  and  conversion,  verse  7  And  having  thus,  by  tbe 
induction  of  many  particulars,  shewed  the  vanity  both  of  the 
creatures  here  below,  and  of  the  condition  of  man  under  tbe 


CHAP.  XII.]     THE    BOOK    OF    F  CCLESr  ASTK«.  237 

sun,  who,  were  ibey  never  so  excellent,  could  not  long  enjoy 
them;  he  doth  conclude  the  whole  book,  1.  With  resuming; 
his  first  conclusion,  verse  8.  2.  By  vindicating  the  truth  of 
his  doctrine  therein,  and  in  other  his  writings,  by  arguments ; 
1.  From  the  penman  of  them,  his  piety,  he  was  a  penitent 
coHTert:  his  wisdom:  his  fidelity  in  teaching  the  people: 
his  diligence,  in  seeking  out  choice  matter  to  teach  them  : 
his  success  in  composing  many  excellent  and  profitable  sen- 
tences for  their  furtherance  in  piety,  virtue,  and  prudence, 
vene  9. 

2.  From  the  quality  of  the  doctrine  which  he  taught ; 
which  he  comniendeth,  1.  Absolutely  and  for  itself,  in  regard, 
1.  Of  the  pleasantness.  2.  The  uprightness.  3.  The  truth 
of  it,  verse  10.  4.  The  efficacy  of  it,  set  forth  by  two  simi- 
litudes, of  goads  and  of  nails.  5.  The  authority  of  it,  1.  In 
regard  of  the  office  of  those  who  dispense  it ;  they  are  mas- 
ters  of  the  assemblies.  2.  In  regard  of  the  great  shepherd  of 
the  sheep,  by  whose  spirit  it  was  revealed,  verse  1 1. 

2.  He  commendeth  it  comparatively,  from  the  vanity  of  all 
other  studies  and  learning  without  this.  All  other  books  are 
made  without  end  or  number,  and  read  without  satisfaction 
or  content '  by  these,  a  man  may  be  admonished  ;  by  others, 
he  can  be  only  wearied,  verse  12. 

And  havinor  thus  demonstrated  the  doctrine  he  had  in  this 
book  delivered,  he  closeth  the  whole  with  a  most  grave  aiid 
solemn  conclusion,  containing,  1.  A  summary  abridgement 
of  the  means  of  perfect  happiness  and  tranquillity  of  mind, 
in  two  words, year  and  obedience ;  fear  of  God  in  the  heart,^s 
the  root ;  obedience  to  his  will  in  the  life,  as  the  fruit  of  that 
holy  fear;  verse  13. 

2.  A  strong  motive  thereunto  drawn  from  the  future  judg/e- 
ment,  upon  which  and  that  final  sentence  of  absolution  or 
condemnation  then  to  be  pronounced,  the  everlasting  happi- 
ncM  or  misery  of  man  standeth,  verse  14.  '*  He  will  bring 
every  work  to  judgement;  therefore  keep  his  commandments : 
he  will  bring  every  secret  thing  to  judgement ;  therefore  fear 
him,  and  sanctify  him  in  your  hearts." 

Ver.  1 .  Remember  now  thy  Creator  in  the  days  of  thy  youths 
wMU  the  evil  days  come  not,  nor  the  years  draw  nigh,  tthen  thou 
tkoH  say,  I  have  no  pleasure  in  them.]     Retnember :  We  are 

torally  apt  to  forget  God,  and  not  to  retain  .him  in  our 


238  AXNOTATIONS    ON  [CRAP.  XII. 

knowledge ;  but  to  live  as  it  were  without  him ;  {Psal.  x.  4, 
5.  liphes.  ii.  12)  and  this  most  of  all,  when  earthly  and  sen. 
sual  objects  draw  the  heart  with  a  stronger  attraction.  There** 
fore  the  Wise  man,  having  dissuaded  young  men  from  youlll- 
ful  lusts,  doth  here  exhort  them  as  a  necessary  means  there- 
unto, to  remember  their  Creator^  to  set  the  Lord  always  before 
their  eyes ;  {Psal.  xvi.  8)  to  be  in  his  fear  all  the  day  long; 
(Prov.  xxii.  17)  to  compose  themselves  unto  his  service ;  to 
keep  in  memory,  to  hold  fast,  to  ponder,  and  stir  up  the 
thoughts  of  him,  and  desires  towards  him  in  their  hearts.  (1 
Cor.  XV.  2.  Tit.  i.  9.  Prov.  iv.  4,  Ltift^viii.  15.  Deut.  xi.  18. 
Psal.  cix.  11.  Lukeu.  61.)  This  remembrance  imports,  love, 
desire,  obedience  ;  '^  Verba  notitisi  connotant  affectus.^  (P$aL 
cxix.  65.  Jsau  xxvi.  8,  9) 

We  find  two  Psalms  amongst  David's,  with  this  inscription, 
«*  To  bring  to  remembrance  :"  so  careful  was  he  not  to  forget 
the  dealings  of  God  with  him«  {Psal.  xxviii.  1,  and  Ixx.  1) 
For  this  purpose  were  sacraments  instituted  ;  (Ejcod,  xit.  42. 
1  Cor.  xi«  24)  festivals  ordained  to  ke^p  alive  the  memory  of 
mercies ;  (Esth.  ix.  27,  28)  stones  and  monuments  erected  for 
the  remembering  of  God's  goodness ;  {Josh.  iv.  6,  7)  the  law 
written  on  door-posts,  fringes,  frontlets,  to  be  kept  ^ver  in 
mind.  {DetU.  vi.  7,  8,  9)  For  this  purpose,  God  faadi  ap- 
pointed his  ordinances,  and  given  his  spirit  to  his  church,  to 
put  them  in  remembrance.  (2  Pet.  i.  12*  1  Tim.  iv*  6.  Joib 
xiv.  26) 

T/nf  CrecUor.']  This  word  includeth  many  reasons,  why 
Go4  ought  to  be  remembered  and  served  by  us. 

1.  He  made  us,  and  not  we  ourselves ;  and  we  owe  o«r 
service  to  him  from  whom  we  receive  our  being.  {Psal.  c  3,3) 
Remember  he  made  all  things  for  himself:  we  are  of  hm; 
therefore  we  must  live  to  him.  {Prav.  xvi.  4.  Isai.  xliii.  21. 
Rom.  xii.  36,  and  xiv.  7,  8) 

2.  He  made  us  after  his  own  image  ;  to  know  hioo,  and  to 
have  special  interest  in  him,  and  acquaintance  with  him : 
and  being  made  like  him,  we  are  the  more  obliged  unto  hn 
service.  {Eph.  iv.  23,  24) 

3.  By  that  power  which  created  us,  we  are  cMtinually  pre- 
served :  if  we  withdraw  it,  we  presently  perish :  **  In  him,  i»t 
live,  and  move,  and  have  our  being.''  The  ndortf  vig^vf  iwl 
strength  we  have,  the  more  sensible  we  should  bt  of  tllil  di- 


CHAP.  XII.]     THE    BOOK    OK    ECCLESl ASTE8.  239 

vine  supportance,  which  continueth  it  unto  us.  {/ids  xvii.  27 
—30.  Psfl/.  civ.  28,  29) 

4.  He  who  hath  power  to  create,  hath  power  to  destroy : 
and  he  will  shew  the  same  almighty  power,  in  destroying 
those,  who  live  not  suitably  to  the  ends  of  their  creation.  (1 
Sam.  ii.  6,  8.  2  Thess.  i.  9)  This  creating  power  of  God 
dioald  teach  us  to  fear  him.  (Jer.  v.  22) 

In  the  days  of  thy  youthJ]  The  choicest  time  of  thy  life. 
(jLam.  iii.  27.  Prov.  xxii.  6'.  2  Chron.  xxxiv.  1,  2,  3.  2  Tim. 
iii.  16.  Psal.  cxix.  9)  Therefore  God  required,  that  the  first 
ripe  fruits  should  be  dedicated  unto  him;  (Exod.  xxiii.  19) 
and  the  first-born.  {Exod.  xxii.  29)  And  his  sacrifices  he 
would  have  to  be  young.  {Exod.  xii.  5,  and  xxix.  1.  Lev,  iv. 
3)  We  enjoy  mercies  in  our  youth  ;  therefore  we  should  do 
doty  in  our  youth.  We  expect  eternal  life  from  God  ;  there- 
fore, we  should  not  withdraw  any  part  of  our  temporal  life 
from  him.     He  requireth  to  be  served  with  all  our  strength  ; 

therefore,  we  may  not  put  him  off,  till  our  strength  is  gone. 

Before  the  evil  days  come,  6fc.]  If  thou  wilt  have  God 
to  pity  and  help  thee  in  thy  evil  days ;  thou  must  serve  him 
in  thy  good  days.  The  days  of  old  age,  are  called  '  evil  days,' 
*  setas  mala,'  in  Plautus,  because  they  bring  many  pains  and 
troubles  along  with  them  :  '  vitae  hyems,'  the  *  winter  of  our 
life/ as- Solon  called  it,  ^'  nam  res  plurimas  pessimas,  cmn^ 
advenit,  afifert:^  As  the  days  of  youth  are  called,  *'  urius 
bona,^  in  Cicero,  and  'eetas  optima'  in  Seneca :  because  then 
natare  is  strong  and  vigorous,  and  doth  most  fully  enjoy  it- 
self. ^'  Thine  old  age  will  bring  evils  enough  of  its  own: 
Do  not  thou  bring  upon  it  the  bitterness  and  burden  of  all 
thy  youthful  follies.  Repentance  is  a  hard  work,  when  thy 
sills  are  fewer,  and  thy  strength  greater:  when  infirmities 
bend  thy  back,  do  not  keep  thine  iniquities  to  break  it. 
Since  the  days  of  old  age  will  be  evil  days,  lay  up  as  many 
gfmces  as  thou  canst,  to  sweeten  it,— as  many  comforts  as  thou 
oanst,  to  strengthen  thine  heart  against  the  evils  of  it.  Ga- 
ther, in  summer,  against  such  a  winter  as  this ;  {Prov,  x.  6) 
that  old  age  may  not  be  to  thee  an  evil  age,  but,  as  it  was  to 

Abfaham,  '  good  old  age.*  ^  (Gen.  xxv.  8) 

And  the  years  wherein  thou  shalt  say^  I  have  no  pleasure  in 
themJ]  This  seems  to  be  added,  as  an  aggravation  of  the  evil 
of  thoM  evil  days,  that,  if  they  be  lengthened  into  years,  yet, 


240 
all  tha 


ANNOTATIONS    ON 


[CBAP.l 


r  of  pies 


wliile,  a  man  can  find  no  matter  o  

lent;  Vkhole  yeani  together  shall  be  full  of  weariness  and 
sorrow.  So  Job  couplaius  of  the  length  of  bis  misery,  that 
he  poBsesBed  months  of  vanity;  {Job  vii.  3)  and  Ezekiab. 
(hat.  xxxviii.  12,  13,  16)  The  very  strength  of  the  years  of 
an  old  man,  is  all  labour  and  sorrow.  {Psalm  xc.  10) 

Ver.  2.  While  the  sun,  or  the  Ughl,  or  the  moon,  or  the  ttan 
be  not  darkened:  nor  the  cioitds  return  after  the  rain.]  These 
words  may  be  understood,  eidier  literally,  or  allegorically,  as 
those  that  follow.  Ltleralty,  the  meaning  is,  *■  That  uuto 
old  men,  by  reason  of  the  decay  ol  tlieir  senses,  even  the 
lighest  bodies  seem  to  be  darkened  :  they  look  upon  the  sun 
at  noon  through  the  clouds  and  scales  which  are  over  their 
own  eyes."  And  whereas  it  is  a  pleasant  thing  to  behold  the 
sun,  (chap.  xi.  7)  this  shall  minister  no  delight  at  all  unlu 
lliein:  light  is  little  worth  unto  a  man  that  is  in  misery. 
(Job  iii.  20,  23)  Allegorical ly,  it  is  by  some  understood  so. 
as  that  the  sun,  moon,  stars,  light,  may  refer  unto  some  puts 
in  man,  signified  thereby  ;  as  the  other  parts  of  the  allegory 
ensuingdo.  And  thus:  First, theChaldee paraphrase  referretli 
it  unto  the  face,  and  eyes  ;  "  Before  the  glory  and  beauty  o! 
thy  face  be  changed,  and  the  light  of  thine  eyes  be  darkened, 
and  the  comeliness  of  thy  cheeks  be  abated,  and  the  applea 
of  thine  eyes,  the  stars  of  thy  countenance,  be  extinguished ; 
and  thine  eye-lids  drop  down  tears,  as  clouds  af\er  rain  '— 
Secondly,  others  understand  it  of  *  the  weakening  of  the  in- 
ward vigour  of  the  soul,  and  rational  faculties  ;'  understand- 
ing, pcrspicacy,  memory,  judgement,  fancy  ;  all  which,  in  tbe 
nature  of  man,  answer  to  the  celestial  lights. — Others,  bjr 
sun,  moon,  stars,  and  light,  understand  '  the  various  soitsaod 
degrees  of  prosperity  and  joy,  which  men  meet  with  iu 
their  younger  years:'  and  so  the  sense  to  be,  "  Rememhci 
thy  Creator  in  the  days  of  ihy  youth,  before  those  evil  dayi 
come,  wherein  ail  thy  light  shall  be  turned  into  darknest, 
all  thy  prosperity  into  sorrow ;  before  greater  and  lesser  com- 
forts do  all  fail  thee,  and  thy  days  and  nights  be  full  of  trou- 
ble and  darkness,  one  calamity  (like  storms  in  the  wioter) 
coming  upon  the  neck  of  another."  ProtperU^  is  usuallj, 
in  Scripture,  compared  unto  the  sun,  and  to  light;  {Ji^n 
V.  31.  2  Sam.  xxiii.  4)  and,  in  greater  prosperity  than  te<nl« 
lfa,e  light  of  the  moon  is  said  to  be  as  the  light  of  the  boDi 


CHAP.    XII.]       THK    BOOK    OF    ECCLESI A8TES.  241 

and  the  light  of  the  sun  sevenfold,  hai  xxx.  26,  and  Ix.  29. 
And  on  the  other  side,  when  great  atHictions,  such  as  swallow 
up  all  former  joy  and  contentments,  come  upon  a  man;  the 
Scripture  expresseth  it  by  the  obscurity,  blackness,  and  fall- 
ing of  the  sun,  moon  and  stars,  {hai.  xiii.  9,  10,  ll.andxxiv. 
20 — 23,  and  xxxiv.  3, 4.  Jer.  iv.  23,  24,  and  xv.  9.  Etek.  xxxii. 
7,8.  Jof/ ii.  10,  and  iii.  1/).  j4tw)s  viii.  9.  Jfa/ZA.  xxiv.  29) 
And  this  sense  seemeth  most  genuine,  as  expressing  the  rea- 
son, why  the  days  of  old  age  are  evil  days,  and  years  wherein 
a  man  hath  no  pleasure;  because,  both  dai/  and  nighfy  the  life 
of  such  a  man  is  full  of  darkness  and  trouble.  Therefore 
mention  is  made  of  su»,  and  of  p/ioon  and  stars,  to  note  the 
incaMant  pains,  aches,  troubles,  weaknesses  which  this  age  is 
afflicted  with.  {Job  vii.  4,  13,  U,  18,  19.   Psfilm  xxxii.  4) 

Nor  ike  clouds  return  after  rain.]  This  likewise  may  be 
understood  generally  of  the  troubles  of  old  age ;  in  the  for- 
mer sense^  to  note  the  continual  returns  of  them,  day  and 
night.  A  proverbial  speech,  expressing  the  constant  suc- 
cession of  one  grief,  pain,  disease,  calamity,  after  another ; 
as  when  the  weather  is  set  in  to  rain,  one  cloud  is  no  sooner 
blown  over,  but  another  succeeds  and  brings  more  rain. 
'*  Velut  unda  supervenit  undae."  Others,  understand  it  of 
the  'catarrhs,  and  defluxions,'  which,  by  reason  of  natural 
weskness,  and  want  of  heat  to  concoct  them,  do  still  asrend 
from  the  stomach  to  the  head,  and  from  thence  fall  down 
upon  the  breast  and  lungs  ;  so  that  the  head  is  ever  rainy; 
never  serene.  • 

■The  former  sense  seems  most  pertinent ,  because,  in  this 
verse,  is  a  general  description  of  the  miseries  of  old  age ; 
the  particular  specification  whereof  follows  in  the  rest.  For 
as  usurers,  before  the  whole  debt  is  paid,  do  fetch  away 
some  good  parts  of  it  for  the  loan ;  so  before  the  debt  of 
death  be  paid  by  the  whole  body,  old  n^e  doth,  by  little 
and  little,  take  awav  sometimes  one  sense,  sometimes 
another ;  this  year,  one  limb ;  the  next,  another;  and  causeth 
a'man,  as  it  were,  to  die  daily.  No  sun  can  dispel  the  clouds 
and  sorrows  of  old  age,  but  Christ,  who  is  the  sun  of 
righteousness,  and  the  bright  morning  star.  (Mat.  iv.  2. 
Prav.  W.  18.  Rev.  xxii.  16) 

•  Ver.  3.  In  the  day  when  the  keepers  of  the  house  shall  trem- 
bUj  and  the  strong  men  shall  bow  themselves^  and  the  grinders 

VOL.  IV.  H 


\ 


242  ANNOTATIONS    OS  [CUAP.  XII. 

eease^  because  the^  are  few  j  and  thone  that  look  out  of  the  win^ 
dows,  shall  be  darkened,']  The  body  is  here  compared  to  a 
kome^  or  castle,  so  elsewhere  called^  Jobxs.  19.  2  Cor.  t.  1 : 
which  hath  '  watchmen  and  keepers/  to  preserve  it  from 
being  broken  open.  By  tliese,  some  understand  the  *  out- 
ward, senses/  which  observe  any  danger  approaching,  and 
give  timely  nptjce  gf  it,  to  have  it  prevented.  Others,  the 
^  inward  faculties^  of  memory,  wisdom,  providence,  which 
take  special  care  of  the  common  safety.  Others,  and  the 
most,  the  *  hands  and  arms/  which  are  the  principal  instnir 
ments,  which  the  body  useth  in  repelling  any  evil  from  it 
Others,  understand  the  ^  ribs,'  whereby  the  vital  parta  are 
fenced  and  hedged  in,  that  danger  may  not  easily  come  near 
them ;  as  the  expression  is.  Job  x,  11.  Though  the  rerb, 
tremble^  seem  tp  carry  the  sense  ohiefly  unto,  th^  hands  and 
ar»M,  which  are  more  subject  uqtp  palsies,  andahakings; 
yet  it  is  not  amiss  to  take  in  many  of  the  other  :  the  head, 
the  seat  of  the  senses,  as  the  watchman  ;  the  arms,  as  tbf 
soldiers  in  a  castle;  the  ribs,  as  the  walls,  and  worka which 
serve  to  defend  it:  all  which  are  muchsbaken  and. weakened 
in  old  age, 

jind  the  stroftg  men  shall  bow  themselves.']  The^  Iqp  Aod 
thighs^  which  were  wont  to  carry  U\e,  body  upright,  sUall  noiiv 
falter  and  sbiink  under  their  weight,  and  buckle  fpr  feeiblA- 
ness.  {Isai.  xxxv.  3)  Or,  The  6ac/r,  which  is  the  strongest 
part  of  the  body  for  bearing  burdens,  shall  bow  and  sloop 
under  its  own  weight.  Symmachus  rendereth  it,  imfimfmnK 
*  shall  perish,'  or  '  be  corrupted;^  the.Septuagint,  imrrpafSsaf, 
'shall  be  perverted;^  shall,  as  it  were,  trip  up  and.sup- 
plant  one  the  other,  with  crooked  and  uq^teady  motion.  The 
old  wife  in  the  Comedian,  excused  her  slow  and  faltering 
pace,  because  she  carried  a  very  heavy  burden,,, the  weight 
of  seventy-four  years.  Cajetan  understi^nd^th  it :  literally; 
'*  When  the  strongest  men  that  are,  do  fail,  and  stoop .thnoQgh 
weakness.'^ 

And  the  grinders  cease  because  they  are  few.]  <  DeotetiOM^* 
lares,^  the.  gr^at  'jaw-teeth,^  wherewith  we  grind  our  mm^ 
shall  cease  and  ba  unable  to  work,  because  they  artdimimisi 
and  made  few,  or,  because  they  do  dimmish  theilr.  grindiag> 
being  sluggicfh  and  dull,  both  for  waixt  .of  streugtk  in  thiia- 
s^lyes^^and^.of  appetite'in.^he  atQma<^. 


CHAP.  XII.]      Till::    BOOK    OK    KCCLCSI ASTE8.  243 

And  those  that  look  out  of  the  window,  shall  he  darkened.'^ 
The  Vulgar,  *  per  foramina,"'  through  the  holes;  ns  Ztich. 
xiT.  12.  It  is  elsewhere  rendered,  windows^  2  Kings  vii.  19. 
IsaL  Ix.  8.  Gen,  viii.  2.  So  it  is  understood  of  the  ^  dimness 
of  the  eyes'  in  old  men.  (Gen.  xxvii.  1,  and  xlviii.  10)  Solo- 
nloQ  GlaJBSius  in  his  ^  Rhetorica  Sacra,'  by  ^  windows'  under- 
standeth  ^  spectacles,'  which,  for  weakness  of  sight,  nged 
men  are  necessitated  to  use.  Cajetan  applieth  it  to  '  all  the 
tenses ;'  and  by  *  foramina/  understandeth  the  holes  of  the 
ears,  nose,  mouth,  as  well  as  of  the  eyes:  all  these  for  want 
of  vital  spirits,  beino;  blunted  and  dulled  in  their  exercise. 
But  the  words  looking  out  and  darkened  plainly  limit  the 
meaning  unto  the  sight  only;  which,  through  the  want  of 
spirits,  dryness,  and  ineptitude  of  the  organs,  hardness  of 
the  membranes,  defluxion  of  humours,  and  other  inconveni- 
ences, is  mach  weakened  in  aged  men.  So  that  it  is  noted 
as  a  strange  thing  in  Moses,  that  when  he  was  a  hundred 
and  twenty  years  old,  his  eye  was  not  dim,  nor  his  natural 
force  abated  :  (Deut,  xxxiv.  7)  and  the  like  we  read  of  Caleb. 
(/oiA.  xiv.  10,  11) 

By  these  infirmities,  we  should  be  taught,  in  our  younger 
years,  to  provide  and  lay  in  comforts  against  them,  and  not 
to  trust  in  the  strength  of  our  own  arms,  which  are  so  easily 
broken,  but  to  make  the  Lord  our  arm,  and  his  right  hand 
our  keeper,  whose  arms  are  everlasting.  (Isai.  xxxiii.  2.  Deut. 
xxxiii.  27.  Psalm  cxxi.  5)  Not  to  rest  upon  our  own  bottom, 
nor  stay  only  upon  our  own  strength,  by  which  no  man  shall 
be  established  ;  (1  Sam.  ii.  9)  but  to  make  the  Lord  our  stay 
and  support,  in  whom  there  is  everlasting  strength.  He  is 
eyes  to  the  blind,  and  feet  to  the  lame  ;  he  giveth  power  to 
the  faint;  and  to  them  that  have  no  might,  he  increaseth 
strength.  {Psalmxv'iu,  18.  Isai.  xxvi.  4,  and  xL  29,  and  xli. 
10.  Psalm  cxlv.  14) 

Ver.  4.  And  the  doors  shall  be  shut  in  the  streets,  when  the 
edmnd  iff  the  grinding  is  low ;  and  he  shall  rise  up  at  the  voice  of' 
ike  Urdi  and  all  the  daughters  of  music  shall  be  brought  low,] 
Various  interpretations  are  given  of  these  particulars.  Some 
understand  the  first  clause,  literally,  '*  The  doors  of  the 
house,  by  which  be  was  wont  to  go  into  the  streets,  to  visit 
his  friends,  to  walk  up  and  down  about  his  business,  shall  be 
shut  up.     He  shall,  by  reason  of  his  many  infirmities, 

R  2 


244  ANNOTATIONS    ON  [CHAP.  XII. 

keep  within  doors,  and  abstain  from  all  public  meetings, 
wherein,  in  his  younger  years,  he  was  wont  greatly  to  de- 
light."     Others  refer  it,  allegorically,  to  the  *body/  hero 
compared  to  a  house  ;  the  doors  whereof  towards  the  street, 
are,  in  old  age,  shut  up,  and  made  useless.    Whereby  many 
things  are  understood.  First,  the  •  two  lips,'  which  are  the 
doors  of  the  mouth  outwardly.  (Psalm  cxli.  3)    The  word  is 
in  the  dual  number.     Or,  *  the  mouth,'  which  is  the  door  of 
the  heart :  this  may  be  applied,  both  unto  eating,  and  unto 
speech,  unto  the  cc^ophagus,  and  the  arteria,  the  passages 
for  the  meat  to  go  down  to  the  stomach,  and  for  the  breath 
to  go  to  the  lungs,  called  *  fistula  cibaria,'  and  *  fistula  spi- 
ritalis.'     These  pipes  are  haply  here  compared  unto  the 
street,  or  passage  down  into  several  parts  within  the  body, 
which  have  doors  or  covers,  that  open  one  way,  and    shut 
another  way  when  we  eat  and  drink,  that  our  food  may  go 
right  to  the  stomach,  and  not  awry  to  the   lungs.     These 
doors  in  old  age,  are,  through  weakness,  shut  up,  and,  as  it 
were,  ofi'from  their  hinges;  do  not  so  pliantly  and  readily  do 
their  proper  office,  as  they  were  wont  to  do :  whence  diffi- 
culty of  swallowing,  and  difficulty  of  speaking : — unto  which 
two,  most  of  the  interpretations  of  this  place  may  be  referred. 
Some  by  these  <two  doors,'  understand  the  'eye4id8,'  when 
they  are  weak,  and  hang  down  over  the  eyes.      Others,  •  til 
Xhe  senses,'  which  are  the  outward  doors,  by  which  objects 
enter,    and  are  admitted  to  the  soul.     All  which,  in  old  age, 
are  so  weakened  and  unuseful,  that  they  do  very  little  service. 

The  next  clause  seems  most  to  favour  that  sense,  which, 
by  *  doors,'  understands  the  passages  of  the  meat  down  iato 
the  stomach,  and  of  the  voice  from  the  lungs ;  unto  both 
which  uses,  the  teeth  are  greatfy  subservient. 

When  the  sound  of  the  grinding  is  low."]    This  some  apply 
unto  'hearing,'  when  that  grows  weak.     Others*  unto  the 

*  concoction  of  the  stomach,'  when  that  is  decayed  :  but  the 
most  probable  interpretation,  is  that  which  applies  it  to  the 

*  teeth' ;  which,  being  few  and  weak,  cannot  readily  crtfh 
and  break  harder  meats,  and  so  make  a  lesser  sound  in  eating* 
than  young  men  do ;  ''  frangendus  misero  gingiva  pauis  to- 
ermi."  When  the  teeth  are  gone,  the  lips  are  compreMed; 
the  mouth  falls  down  ;  the  organs  of  feeding  and  apeaking 
are  much  disabled.     They  who  take  the  former  clansei  Ht^ 


CHAP.  XII.]     TH£    BOOR    OF    LCCLESI AST£S.  245 

rally,  join  the  seuses  thus  together;  ^' Old  ineu  stay  within 
doors,  and  walk  little  abroad,  because  the  weakness  of  their 
appetite  and  digestion  doth  cause  them  to  eat  little,  whereby 
tbeir  strength  is  much  abated  ;  neither  do  they,  for  this  rea- 
son, care  to  go  to  feasts,  or  merry  meetings,  all  desires  and 
delights  being  in  them  wholly  decayed  and  broken.^ 

And  he  tkall  rise  up  at  the  voice  of  the  birdJ]  At  the  chirp- 
ing Or  singing  of  any  little  bird.  An  expression  of  the  little 
sleep  which  old  men  have,  by  reason  of  the  coldness  of  the 
stomach,  and  difficulty  of  concoction,  sending  up  fewer  va- 
pours to  the  brain,  or  less  benign,  so  that  they  are  easily 
awakened  with  every  little  noise.  It  may  also  be  understood 
of  bis  weariness  to  lie  long  in  his  bed,  by  reason  of  leanness 
and  aches,  so  that  he  is  willing  to  rise  as  early  as  the  birds 
leiive  their  nests. 

And  all  the  daughters  of  music  shall  be  brought  low.]  By 
daughiers  of  music,  we  may  understand.  First,  some  organs 
of  the  body  tending  unto  music,  either  to  sing  ourselves,  as 
the  '  arteria^  for  speaking ;  or  those  *  fibr»  vocales^  which  are 
bended  and  inflected  in  singing ;  or  the  '  ear*  which  Judgeth 
of  sounds,  as  the  palate,  of  meats, — when  we  hear  otliers  sing  : 
or  aecondly,  all  kind  of  ^musical  concert  and  harmony,'  vo^ 
cal  or  instrumental,  which  young  men  greatly  delight  in,  as 
Solomon  did :  {Eccles.  ii.  8)  but  to  old  men  are  little  delight- 
ful: they  can  neither  sing  themselves,  nor  are  greatly 
pleased  with  the  music  of  others.  (2  Sam.  xix.  34,  35)  By 
these  defects  we  are  instructed,  in  the  days  of  our  youth,  to 
open  all  the  doors  of  our  heart  to  let  Christ  in,  that,  in  old 
age,  he  may  be  with  us ;  and,  when  our  appetite  faileth  us, 
he  may  sup  with  us;  {Rev.  iii.  20)  and  when  our  sleep  fail- 
eth us,  he  may  give  us  rest ;  and  when  all  other  delights  are 
worn  out,  a  good  conscience  may  be  a  continual  feast,  (Pror. 
XV.  16)  and  may  give  songs  in  the  night.  (Job  xxxv.  10. 
Mph.  V.  19) 

Ver.  5.  Also  when  they  shall  be  afraid  of  that  which  is  high, 
msd fears  shall  be  in  the  waify  and  the  almond- tree  shall  flourish^ 
the  grasshopper  shall  be  a  burden,  and  desire  shall  fail ;  be- 
mom  goeth  to  his  long  home,  and  the  mourners  go  about 
ihs.sireeUS\  These  are  further  degrees  of  the  infirmities  of 
old  age,  when  it  grows  now  more  decrepit,  and  near  unto  the 
gvaTe. 


248  ANNOTATIONS    OM  [()UAP.  Xil. 

A  l$o  when  they  shall  be  a/raid  of  thai  which  is  high.'}  Either 
to  go  up  to  any  high  place,  for  fear  of  weariness  or  want  of 
breath,  or  giddiness  of  brain,  or  disability  to  hold  out»  or 
danger  of  falling  from  it ;  or  lest  any  thing  that  is  over  tbem, 
should  fell  down  upon  them  and  hurt  them. 

Atui  fears  shall  be  in  the  way,']  They  shall  go  slowly  itnd 
timorously,  lest  they  stumble  at  every  stone  ot  little  t^QBcb 
that  is  before  them ;  lest  they  be  thrust,  and  bruised  by  any 
that  pass  by  them ;  lest  weariness,  sickness,  or  some  other 
in6rmity  come  upon  them,  and  hinder  them  in  their  journey ; 
lest  any  thing  run  against  them,  and  cast  them  down ;  no 
way  is  so  smooth  and  easy,  wherein  there  will  not  be  some* 
thing  to  affi'ight  them. 

jdnd  the  almond-tree  shall  flourish.']  This  some  take  lite* 
rally ;  "  When  the  almond  flourisheth,  in  the  beginning  of 
the  spring,  when  the  grasshopper  is  fat  in  the  middle  of  the 
summer,  then  shall  the  desires  and  delights"  (which  in  those 
seasons  young  men  were  wont  to  take)  ^  fail  them ;  they 
shall  find  no  pleasure  in  the  most  beautiful  seasons  of  the 
year."*  And  so  they  make  the  spring  to  be  described  by  the 
flowering  of  the  almond-tree,  which  doth  first  bring  forth 
blossoms;  {Jer.  i.  11)  and  the  summer,  by  the  fatness  of  the 
grasshopper,  which  then  is  most  busy.  Others  understand 
it  of  aversation  from  sensual  desires,  and  from  pleasant 
fruits,  as  we  find  in  Vatablos  and  Caietan,  ''  Omnis  cibm 
suavis  reprobabitur :  flocci  faciei  coitum  ob  multam  debtlittf 
tern/  But  he  seemeth  to  carry  on  the  allegory,  and  to  com- 
pare the  speed  which  old  age  makes  to  overtake  a  man,  untt) 
the  almond-tree,  which  thrusts  out  her  blossoma  before  aay 
other  tree.  And  as  the  flowers  of  the  almond  are  evident 
forerunners  of  approaching  summer, — so  is  old  age,  of  death. 
The  most  agreed  sense  is,  of  *  gray  hairs,^  which  are  here 
compared  to  the  white  flowers  of  an  almoq.d.tree,  and  are 
called  '  flores  caemeterii.'  So  Xsuxoydi ^  xopa,  in  Sophocles,  '.i 
wl^ite  hoary  head.* 

And  the  grasshopper  shall  be  a  burthen.'}  The  lightrat  iM)p 
of  so  little  a  creature  shall  be  burthensome  to  \m^ ;  he  is 
ioipatient  of  any  the  smallest  weight.  Allegoric%ll]r  may  be 
understood,  either  *  the  bowing  down  of  his  bac^,  and  the 
sticking  out  of  the  vertebrae  and  bones  thereof^  wkicI^sbaM 
be  a  heavy  weight  unto  him.'    Or,  ^  the  legs  which,  io  % 


CHAP.  XII.]     TH£    BOOK    OK    ECCI.fiSI  ASTES.  247 

jroung  man,  were  as  nimble  as  the  legs  of  a  grasshopper, 
tball  now  be  heavy  and  swelled  with  gouts  and  evil  hu- 
mours f  so  the  Chaldee  paraphrase ; — the  former  sense  is 
most  general. 

And  desire  shall  fail,]  The  desires  of  meat,  drink,  ninr- 
riige,  other  pleasures,  whatever  is  delightful  to  the  eyes,  ears, 
pklate,  other  senses,  shall  all  fail :  a  man  shall  abhor  those 
things,  which,  in  youth,  his  nature  did  greatly  incline  unto. 
Symmachus  rendereth  SioXu^,  ^  shall  be  dissolved  :'  so  some 
understand  it  of  the  mutual  confederation  between  the 
loul  and  the  body,  which  will  be  loosened  and  broken.  The 
Septuagint  read  it,  heunuioff^  ^  xainrocpi; ;  which  word  the 
vttlgar  Latin  retaincth,  being  a  shrub,  ^'  whose  fruit,'"  Galen 
saith,  "  is  good  for  a  weak  appetite  ;'^  and  Avicen,  "  ad  irri- 
tindam  venerem  f  *  consonant  whereunto  is  the  Chaldee  pa- 
nkphrase.  Athenaeus  humbereth  '  capparis'  amongst  other  hot 
and  salacious  herbs. 

Because  man  goeih  to  his  long  home.]  **  Ad  domum  niundi 
bbi  ;  hie  enim  mundus  non  est  suus:*^ — so  Caietan  wittily, 
though  impertinently.  *  Domus  Seeculi,^  the  *Long  Home'  is 
fh^  grave,  whence  men  are  never  more  to  return  into  this 
%oAA  any  more.  It  is  called  a  mairs  '  own  and  proper 
hoose,^  liai.  xiv.  18.  They  promise  themselves  houses  for 
tl4kr  here  ;  {Psalm  xlix.  12)  but  they  have  no  abiding  home 
tint  in  thfe  grave.  {Job  vii.  10)  The  body  is  '  domus  pernoc- 
titflonis  *y   biit  the  grave,  '  Domus  ceternitatts.' 

And  the  mourners  go  abotU  the  streets,]  *  Accompany  the 
kfinie  tnfto  the  grave,^  «/er.  ix.  17.  Or,  'his  friends  that 
yMt  him,  go  from  him  mourning,  and  expecting  his  funeral." 
So  #e  r^d  of  wailing  in  all  streets,  Amos  v.  16.  Those 
'Mfffd  mourners' who  with  music  were  wont  to  praise  the 
plllty  deceased,  (whereunto  slludeth  the  evangelist,  Alatth. 
W.  23)  we  read  of  in   VarrOy  lib.  6.  de  lingua  Latina.  Vid. 

SeaUg.  ib. 

Ifow  from  these  infirmities  we  may  be  instructed  to  take 
dart,  that  amidst  our  own  fears  we  may  be  guarded  by  angels, 
IkkH  ted  in  our  way,  and  upheld  by  the  Lord^s  right  band,  who 
hkfSk  promised  to  give  his  angels  a  charge  to  keep  us  in  our 
st/kftlf  and  to  make  his  way  plain  before  our  eyes,  that  we 
diijf  bate  plain  paths  for  our  feet  to  walk  in,  and  every  high 
iKio^  nlay  be  taken  down  i-^iPsalm  xxxir.  7.  Gen.  xlviil  16. 


248  ANNOTATIONS    ON  [CUAP.  Xll. 

Psalm  xcu  11,  and  xx^vii.  24.  Prov.  xv.  19.  Psalm  xxvi'i.  11, 
and  V.  8.  Heb.  xii.  13.  Isai, xL  4.  Lukeiii.  4»  5, 6.  2  Car. 
X.  5)  to  be  trees  of  righteousness,  and  then  we  shall  bring 
forth  fruit,  and  flourish  in  old  age.  (Psalm  xcii.  12, 13,  14) 
When  we  can  bear  no  burthen  ourselves,  if  the  Lord  be  ours, 
we  may  cast  all  our  burthens  on  him  who  careth  for  us,  and 
will  sustain  us.  (Psalm  Iv.  22)  And  when  all  other  dains 
failf  let  us  labour  to  be  in  such  a  preparation  for.  death,  a« 
that  we  may  say  witii  old  Simeon,  '^  Lord,  now  lettest  thou 
thy  servant  depart  in  peace  ;^'  and  with  Paul,  *^  I  desire  to 
depart,  and  to  be  with  Christ,  which  is  best  of  all,^  Phil.  i. 
23.  And  since  the  grave  is  our  longest  home,  let  our  greats 
est  care  be  to  have  that  a  house  of  rest  and  of  hope  unto  us; 
Christ,  by  his  lying  in  it,  hath  sweetened  it  unto  believers. 
Lastly,  let  us  so  live,  as  that  we  may  die  without  fear ;  and 
those  who  bewail  us,  may  not  mourn  as  they  who  have  no 
hope.  (1  Thess.  iv.  13) 

Ver.  6.  Or  ever  the  silver  cord  be  loosed^  or  the  golden  bowl 
be  broken^  or  the  pitcher  be  broken  at  the  fountain^  or  the  wheel 
broken  at  the  cistern.']  Some  understand  this  verse  literal!;. 
1.  Of  the  '  ornaments;'  2.  Of  the  more  needful  'instru- 
ments' of  life,  whether  they  be  more  obvious  and  easy  to 
come  by,  as  to  draw  water  out  of  a  fountain  with  a  pitcher; 
or  more  remote,  which  are  not  gotten  without  labour  and 
cost,  as  the  drawing  of  water  out  of  a  deep  well  with  i 
wheel  and  a  chain.  And  so  the  meaning  runs  thus.  **  Re- 
member thy  Creator  in  the  days  of  thy  youth,  before  God 
strip  thee  of  thine  ornaments  wherein  thou  now  rejoicest, 
thy  plate,  chains,  rings,  jewels,  bracelets,  which  will  then 
be  too  heavy  for  thee  to  wear,  *  nee  sufferre  potes  majoiii 
pondera  gemmes  f  2.  Before  he  spoil  thee  of  the  otbei 
helps  and  commodities  of  life,  and  make  both  thine  extrao^ 
dinary  ornaments,  and  thine  ordinary  utensils  all  useless  on- 
to thee :"  Or,  haply,  in  this  sense  the  former  clause  may 
relate  unto  rich  men,  ^^  Let  not  thy  silver  and  gold  bewitch 
thee  -y — the  latter,  unto  meaner  men,l-^VLet  not  thy  pitcher 
and  thy  wheel  take  thee  off  from  minding  the  things  of  an- 
other and  a  better  life.'" — Others  carry  on  the  allegofyt 
making  these  things  figurative  and  elegant  expressioni  of 
death,  and  of  those  evils  which  immediately  forego  it,  to  wit, 
the  dissQlution  of  those  parts  which  are  most  vital:  for  deatbt 


CHAP.  XII.]      Tn£    BOOK    OF    ECCLKSI ASTE8.  249 

a8  in  the  storDiing  or  battering  of  a  garrison,  doth  first  break 
and  weaken  the  oot^works,  the  bodily  limbs,  and  outward 
senses;  and, after  that,  sets  upon  the  in-works,  and  the  vi- 
tals. He  here  compareth  life  unto  a  fountain,  or  well,  out  of 
which  men  draw  water  with  a  cord,  a  bowl,  or  bucket,  a 
pitcher,  and  a  wheel.  And  as  when  these  are  broken,  we 
can  draw  water  no  more ;  so  when  the  ^vital  parts  are  de- 
cayed, there  is  no  hope  longer  to  draw  life  into  the  body 
which  is  the  cistern.  This  life  he  compares,  for  the  precious- 
ness  of  it,  unto  silver  and  gold  ;  for  the  weakness  and  fra- 
gility of  it,  unto  a  pitcher ;  and  for  the  instability  and  un- 
settledness  of  it,  unto  a  wheel. 

Now  besides  this  general  proportion  between  life  and 
these  things  as  the  figures  of  ir,  interpreters  do  make  the 
particulars  here  mentioned,  to  answer  unto  some  particulars 
in  the  vital  parts  of  the  body. 

1.  By  the  silver  cord,  they  understand  the  marrow  or  '  pith 
of  the  back'  continued  from  the  brain,  as  it  were,  in  a  cord  or 
string  unto  the  bottom  of  the  back-bones;  and,  for  the  white 
colour  of  it,  compared  unto  silver.  It  may  also  be  applied 
unto  all  the  other  ^  sinews^  and  ligaments  of  the  body,  which 
from  the  head,  as  the  fountain,  convey  sense  and  motion 
upon  the  other  parts.  Hereby  also  may  not  unfitly  be  under- 
stood the  chain  and  sweet  harmony  of  the  elements  and  hu- 
mours in  the  body ;  which  being  preserved  in  its  due  pro- 
portion, the  body  doth  receive  life  from  the  soul  which  is 
the  spring  thereof,  but  being  once  dissolved,  life  presently 
&ileth. 

2.  By  the  golden  bowl^  they  understand  the  *  meninx^  or 
in^  wherein  the  brain  and  vital  powers  thereof  are  contained 

in  a  bowl.  Others  understand  the  '  blood' which  is  in  the 
heMty  as  in  the  precious  fountain  of  life.  Schindler  render* 
eth  it,  '^  Scaturigo  auri*^  or  *'  aurea,"  and  would  have  us 
thereby  to  understand  the  law  of  God,  which  is  compared 
unto  gold  :  but  the  word  is  elsewhere  used  to  signify  a  ves- 
wt\.  iZach.  iv.  2,  3) 

3.  By  the  fountain,  we  may  understand  those  principal 
parts,  from  whence  vital  supplies  are  drawn  into  the  body, 
as  from  the  head,  sense  and  motion ;  from  the  heart,  spirits 
and  beat;  from  the  liver,  blood. 

4.  By  the  pitcher,  and  the  wheels  thobe  instrumental  antf 


Q60  ANNOTATIONS   ON  [cHAP.  ILII. 

subservient  parts,  which  from  these  convey  those  eupplM 
into  the  several  vessels  of  the  body,  as  into  a  cistern  ;  us  the 
veins,  blood  frotn  the  liver;  the  arteries,  spirits  from  the 
heart;  the  sinews,  motion  and  sense  from  the  brain.  By  all 
which  we  should  learn  to  draw  water  of  life  out  of  the  vhAh 
of  salvation,  that  out  of  our  belly  may  flow  rivers  of  Uviiig 
water,  through  ^e  continual  supplies  of  the  spirit  of  grace, 
that  all  our  springs  may  be  in  Christ,  and  our  life  hkhten 
with  him  in  God.  {Isai.  xiv.  3,  and  Ixvi.  11,  12.  Zach.  xiii.  1. 
John  iv.  14,  and  vii.  38,  39) 

In  the  second  chapter,  Solomon  had  shewed  us  the  many 
choice  varieties  of  pleasure,  riches,  and  other  excellent  cot 
ward  blessings,  in  which  he  had  sought  for  contentment: 
and  in  this  chapter,  be  hath,  in  a  most  elegant  allegory, 
shewed  us  how  quickly  old  age  doth  break  them  all,  and 
take  away  the  comfort  of  them. 

Ver.  7.  Then  shall  the  duBt  return  to  the  eMh  as  it  tods :  and 
the  spirit  shall  return  nnto  God  who  gave  it.]  The  dust^  thit 
is,  the  body,  to  shew  the  original  of  it.  (Gen.  ii.  7)  The 
weakness  of  it ;  dust  is  the  weakest  part  of  earth.  {Psalm  ciii. 
14)  The  baseness  ai^d  vileness  of  it.  {Job  iV.  19.  Phil.  iii. 
21.  Gen.  xviii.  17.  Job  xxx.  19)  Our  original  from  the 
dust,  our  return  unto  the  dust,  should  hfimUe  us,  and  make 
u>s  vile  in  our  own  eye^,  and  should  warn  lis  to  make'  htM 
to  secure  a  better  life  before  this  be  ended,  and  not  to  put  off 
the  endeavours  towards  it  nnto  old  age,  which  haply  we  msj 
never  attain  unio,  and  if  we  do,  will  bring  itself  work  enough 
for  us  to  do.  Death  is  swift,  and  uncertain :  sin,  the  longed 
Kved  in,  doth  the  more  harden.  Repenttfnte-f^  not  in  oAr  call 
or  command  when*  we  ptease ;  and  it  is  a  work  of  the  wh^K 
maw,  and  the  whole  fife,  'fhe  wofk  deferredi  wilf  be  greater^; 
the  time  td  do  it  in,  v^H'  be  shorter ;  the  strength  to  do  it  by, 
will  be  less ;  bodii;^'  infirmities  will  dtsable  ^ritual  actioi^. 
&od'  wiU  have  l^ss  honour  and  seiHpice  from-  trsi^  and  we'  sbttH 
h»ve  more  sorrow,  and  less'  comfort.  Thei'efbre  rem^itabe^ 
thy  Creator,  before  the  dust  return  to  tile  ^rtl^  #lifente  it 
ciMtte. 

And  the  spirit  shaH  return  iStftfb  Gd^  who  gth^e  it.]  The 
soul  is  called  a  spirit,  to^nbte  the  immaterial  sikbstknce  of  it^ 
and  its  original.  It  came  from  him,  whd' is'the  Fatht^r  of 
Spirits.  (Heft  xii.  9^.  Gem  i\.  7) 

SImU  return  unto  God  that  gave  it.]     "  Ut  stet  judicio  ante 


CHAP.    XII.]      THE    BOOK    OF    £CCL£81A8T£S.  251 

Deuni,  that  it  may  appear  before  hit  tribunal  to  be  judged  :^' 
as  the  Ckaldee  well  parapbraseth  the  place.  As  certainly  as 
the  body  goes  unto  the  dust,  so  certainly  the  soul  returneth 
UDtp  God  to  be  judged.  The  godly  are  translated  into 
paradise,  into  Abraham's  bosom,  into  the  condition  of  just 
men  made  perfect;  (Luke  xwi.22,  and  xxiii.  34.  Heb.  xii.  2^)) 
the  wicked,  into  the  prison  of  disobedient  spirits,  reserved 
there  in  hell  unto  the  judgement  of  the  great  day.  (Luke  xvi. 
23.  1  Pet.  iii.  19) 

Ver  8.  Vanitff  of  vanities,  saith  the  preacher :  all  is  v/mitif,] 
As  mathematicians  having  made  their  demonstration,  do  then 
resume  their  principal  conclusion  with  a  '  quod  erat  demon- 
stranUum  ;"*  so  here  the  Wise  man,  having  made  a  large  and 
distinct  demonstration,  tliat  the  happiness  of  man  doth  not 
stand  in  any  or  in  all  the  contents,  which  the  world  can  af- 
ford, both  in  regard  of  their  disproportion  unto  him,  and 
their  discontinuance  with  him ; — he  doth  hereby  conclude 
hie  discourse,  1.  With  a  confident  af^rming  what  he  had  in 
the  begiixning  undertaken  to  prove. 

2.  With  a  strong  and  solid  vindication  thereof  from  any 
oavils^  which  might  yet  arise  in  the  minds  of  men  against  it. 

3.  With  a  positive  couolnsion  containing  the  sum  of  the 
whole  book,  and  the  right  means  unto  true  happiness  indeed. 

Ver  9.  And  moreover^  because  the  Preacher  was  wke,  he 
Uill  taught  Ute  people  knowledge :  yfo  he  gave  good  heed,  and 
sought  QUtt  and  set  iu  order  mofu/  proverbs.  Ver.  10.  The 
Preacher  sought  to  Jiud  out  acceptable  words ;  and  that  which 
WOMtwritien,  was  upright^  eveti  words  cff  truth.]  Here  Solomon 
QOflMPendeth  the  doctrine  taught  in  this  book  ; — 

.  1*.  Se^auae  ip  was  the  doctrine  of  a  penitent  Convert;  for 
r^pelltAnce  is.  an  excellent  ipeans  to  discern  and  acknowledge 
•pUitusl.  truth.  (2  Tim.  ii.  25.  James  i.  21) 

2.  Because  he  was  indued  with  wisdom  from  God,  so 
tliat  they  came  and  sent  from  remote  countries  to  hear  him. 
a  Kisigs  iv.  30,  31) 

3  He  used  this  wisdom  aright ;  he  did  not  hide  his  talent 
in  a  napkin ;  but  being  taught  of  God  himself,  he  also  taught 
the  people :  and  being  converted  himself>  he  sought  to  con- 
Tert  others,  and  hereby  shewed  himself  to  be  wise,  and  a 
penitent  indeed.  {Psalm  li.  12,  13.  John  iv.  28,  29.  Job^  i. 
41,  44.  Luke  ii.  17,  and  24,  33,  34,  36.  Prot>.  xi.  30) 

4.  Because  he  was  exceeding  considerate  in  the  doctrine 


2^2  ANNOTATIONS    ON  [CHAP.  XII. 

he  taught ;  he  gave  good  heed  unto  it,  and  weighed  it  in  the 
balance  of  wisdom.  He  was  exceeding  diligent  to  learn  of 
others,  and  to  study  himself.  He  was  very  perspicacious 
and  judicious,  to  select  choice  matter  to  teach  the  people. 
(1  Pet.  i.  10) 

5.  Because  he  had  been  exceeding  successful  in  that  dis- 
quisition, and  bad  composed  many  excellent  and  wise  pent' 
bits  for  instruction  in  piety,  virtue,  and  prudence.  (I  Kingt 
iv.  32) 

Whereupon  he  doth,  sixthly,  commend  the  doctrine  he 
taught,  from  the  nature  and  quality  of  it,  1.  Tbey  were 
^  verba  desiderii/  pleasant,  delightful,  acceptable  words ; 
such  as  would  be  worthy  of  all  entertainment,  and  minister 
solid  comfort  and  refreshment  to  the  hearers.  {Psalm  xix.  10. 
I  Tim.  i.  13) 

2.  They  were  ^  verba  rectitudinis/  equal  and  right  words, 
not  loose,  fabulous,  amorous,  impertinent,  which  should  sa- 
tisfy the  itch  of  the  ear,  or  tickle  only  a  wanton  fancy ;  but 
they  were  profitable  and  wholesome  words ;  he  did  so  seek 
to  please  men,  as  that  it  might  be  unto  edification,  and  for 
their  profit ;  (1  Cor.  x.  33.  2  Tim.  iii.  16)  words  written  to 
make  men  sound  and  upright ;  {Prov.  viii.  8)  to  make  their 
paths  direct  and  straight,  without  falseness  or  hypocrisy. 

3.  They  were  'verba  veritatis,'  words  of  truth  and  infalli- 
ble certainty,  which  would  not  deceive  or  misguide  those  tbat 
should  yield  up  themselves  to  the  direction  of  them ;  (Pttl 
xix.  9.  John  xvii.  17)  a  truth  which  is  sanctifying  and  stf- 
ing,  {Ephes.  i.  13)  and  in  these  respects  most  worthy  of  our 
attention  and  belief.  Many  other  books  Solomon  wrote, 
besides  those  which  we  now  have  mentioned.  (1  King$iv.  32, 
33.  2  Chron.  xxxv.  4)  See  Josephus  Antiquit  lib.  8.  ctp* 
2.  Pineda  de  Rebus  Solomonis,  lib.  3.  Sixtus  Senensis  Bik- 
lioth.  lib.  2. 

Ver.  11.     The  words  of  the  wise  are  as  gttads,  and  as  notft 

fastened  by  the  masters  of  assemblies^  which  are  given  from  oM 
shepherd.]  Before,  he  shewed  the  internal  quality  of  tbe 
*  doctrine  taught  in  the  church  ;  here,  he  sheweth  tbe  use,  vir* 
tue,  efficacy,  and  authority  thereof,  and  that  by  two  excellent 
similitudes. 

First,  of  Goads;  sententious  and  concise  parables  aod 
wise  sayings,  have  a  notable  acumen  in  them  to  stir  up  tlie 


CHAP.  XII.]       THE    BOOK    OK    LCCLKSI ASTES.  253 

heart  unto  attention,  and  to  urge  our  sluggish  afl'ections  for- 
ward unto  obedience,  as  the  goad  quickens  the  ox  unto 
labour.  This  is  the  nature  of  sound  and  spiritual  doctrine,  it 
tearcheth.  pricketh,  and  extimulateth  the  hearers  of  it  unto 
doty :  doth  not  flatter  any  in  their  sins,  or  security,,  but 
rousetb  them  up  and  awaketh  them.  {Paal.  xlv.  5.  Isai.-xlix, 
2.  Ads  V\.37'  Heb.  iv.  12)  Shamgar  with  an  ox-goad  slew 
six  hundred  Philistines.  {Judges  iii.  31)  Such  is  the  power 
of  the  word  to  mortify  our  lusts  and  corruption. 

Secondly,  of  nails  or  slakes,  by  which  we  are  fastened  and 
confirmed  in  our  duties  ;  a  metaphor  either  from  smiths  and 
carpenters,  who  fasten  their  work  together  with  nails;  or 
from  shepherds,  who  fasten  their  hurdles  and  sheep-pens  to- 
gether with  stakes  fixed  in  the  ground ;  as  likewise  tents  were 
wont  to  be  pitched  with  cords  and  pins  or  stakes.  {Isai.  xxxiii. 
20,  and  liv.  2.  Isai.  xxii.  23)  Elsewhere  the  word  is  com- 
pared unto  a  hammer,  whereby  these  nails  are  thus  fastened. 
Jer.  xxiii.  20. 

Fastened  by  the  masters  of  assemblies,]  O.r,  planted  and 
fixed;  so  the  Apostle  compareth  preaching  unto  planting,  1 
Cor.  3,  6 :  and  the  word  is  called  yJrfo^  iiufvro^,  an  implanted, 
or  'ingrafted  word,^  James  i.  21.  Some  read  the  words 
tbuSy  "  The  words  of  the  wise  are  as  goads,  and  as  nails  fast- 
enedy  they  are  the  masters  of  collections,^  or  the  choicest 
mod  most  principal  collections,  unto  which  no  other  writing 
is  to  be  compared,  unto  which  all  other  learning  is  to  be  a 
handmaid  to  wait  upon  it,  and  to  be  subservient  unto  it : 
And  thus  they  are  a  further  commendation  of  the  Scripture, 
from  the  excellence  and  pre-eminence  of  them  above  all  other 
writiogs.  Others  thus ;  "  As  goads,  and  as  nails  fixed,  qui- 
btts  fiunt  coagmentatioues,  or  collections  ;^  so  that  the  nails 
the  masters  of  the  collections,  according  to  the  former 
:  *'  They  who  forsake  the  word,  have  scattered,  broken, 
disjointed,  discomposed  minds  and  affections ;  but  the  word 
is  of  a  knitting,  and  uniting  virtue.^  {Ephes.iv.  12,  13,  14, 
15^  16.  Col.  ii.  19)  Others,  by  this  expression,  undecstaud 
^  ihout  who  did  collect  the  doctrine  of  the  holy  men  of  God, 
and  compose  them  in  brief  summaries  for  the  use  of  the 
chnrch  f  such  as  were  the  servants  of  Uezekiahj  Prov.  xxv. 
I  r  like  unto  that  college  of  wise  and  learned  men,,  whom 
Jastinian  the  Emperor  employed  in  gathering  into  one  body 


254  AXNOTATI0KS    ON*  £€HAP.   Xlf. 

or  pandect  the  abridgment  of  the  c\^\\  Uwb:  and  HkldWiiie 
those  doctors  and  pastors  of  the  chureh,  wfaime  wwk  if  is 
to  fasten  these  ttaits  into  the  henrtfef  of  tbcTiV  people  by  thMr 
ministry;  as  Pet^r  did  in  theirs  to  ^omf'hi^  preached;  ifelit 
xxi.  37.  These  are  all  v^ry  sound  atldP  mutual  consistent 
senses,  which  for  su^i^nce  agrees  in  one  end-— to  s&ew  tii^ 
efficacy  of  the'word.  The  authority  whewdf  is  confirfeiM  by 
the  next  clauiie:; 

Which  are  giten  from  one  shepherd,"]    Though  the  eoHec- 
tors,  expouAders,  and  publishers  of  the  word  be  inany,  sdme 
prophetr,  some*apostles,  some  evangelistii^  some  pastori  and 
teachers;  yet  the  word  itielf  hath  its origmai'ifom  otie  piio- 
cipal  shepherd,  th^  great  shepherd  of  th^  sheep,  and*  mastft 
of  the  house*.    He  by  his  spirit  inspired  it,  and  by  the  same 
spirit  assisteth  his  ministers  in  the  dispensation  of  it.     It  ii 
lie  that  speaketh  in*  them^nd  by  them,  soidn^  as  they  keijp 
to' their  commission,  and  deliver  notlnng  to  the  people  bnttlie 
counsel  of  God,  and  that  which  they  have  first'  teceiTed>^ 
Christ  is>4iere,'  as  elsewhere,  called  a  '  shef^heM'/  in  pij^a- 
ance  of  the  metaphor  of  goads  and  stakes,  whereby  herdimeh 
drive  their  oxetf;  ami  sti^erds  pitbh  theiir  ^caule^.'*  (JoHn 
xj  11.  tfefe.  xiii.  20.  1  P^/.  v.  4)    Hereby  then  is  noted,  die 
dtvine  authority  of  the  Holy  ScrfpturJEls,  delivered  by  inspira- 
tion unto  the  penmen  thereof  for  th^  use  of  the  churbh;  the 
spirit  of  Christ  being  in  those  that  wrote  them.  (1  Pei.  i.  II. 
2  Pet.  i.  21.  2  Tim.  iii.  16.  2  Cor.  xiir.  3.  Heb.  i.  I,  2,  sad 
ii.  3,  4,<aiKl  xii.  25)  -   And  also  the  duty  of  pastorH,  to  ddmr 
nothing  to  the  sheep  of  Christ,  but  that  which  is  hi^,  siM 
which  cometh  from  himself.    {Jer.  xxiii.  22. '  /sas.  xxi.  10. 
I  Kings  TLJCiii  14.  Ezek.  ii.  7.  Acts  v.  20,  and  xkl  27.  1  O. 
Ezek.  iii.  4.  1  PetAv.  11.  1  Johni.  1) 

Ver.  12.  And  further^  by  these^  my  son'  be  adnumiskid:  ^ 
making  many  bookS' there  is  no  end,  and  much^tudj/lis  a-tDeari- 
ne9s  of  thi  fitsh.]  And  further';  The  learned  do:  by  this  woid 
join  this^  terse  uhto^^e  tht-ee  former,  aS  an  inf^nenbe  frm 
theita:  And  some  render  it  thus,  '<  qnod  re^HqdulD'est;^  Tluk 
whieb  remfiiins  as  the'  result  of  idl'  this  ihqufay,  is  this/dHtl 
since  the'pretechei'  wais  wise *and  faithful,  to'  seek  cot  sisHdi 
aooeptabte  worA^  words -Of  truth,  consonant  to  the  doctiiBe 
of  !6iiier<wise  men',  efectual  as^  goads^and*  tiaii^'-ddMerefl 
ffoni  the  giealt  and  chief  sk^pbeiU  of  the  4ooK  ;-^k^'  I  sq^, 


CHAP.  Xll.J      THC    BOOK    OK    LLC  L  ESI  A  SI  K5.  265 

i^hicb  hereupon  remains  U  this^  that  thou,  my  son^  be  admo- 
wished  by  these  words"  Others  begin  the  ninth  verse  thtift, 
^  And  rather,  because  the  preacher  was  wise,**  die  and  then 
here  repeat  it,  ^'  Ajid  rather^  1  say,  by  these  be  admomshed, 
rather  by  these  doctrines  of  mine,  than  by  any  other  human 
and  vain  writings.'"  "  Amphus  his,  cave,  quaerasf'  so  Va- 
tablus:  and  ^'  quod  plus  est  istis,  cave  ab  isto;''so  C^ijetan. 
**  Whatever  others  say,  if  they  speak  not  according  unto  these 
words,  there  is  no  wisdom  in  them,  and  therefore  no  heed  to 
be. given  unto  them.^'  {Isai.  viii.  20)  These  are  the  moat  ex« 
ctllent  monitors  thou  canst  have ;  from  these  thou  mayest 
moat  richly  be  informed,  and  warned  how  to  live,  P$aL  xix. 

Qf  makitig  many  ifooks  there  is  no  end,  ^c]  An  argument 
to  enforce  the  exhortation,  from  the  fruitlessness  and  vanity 
of  other  studies. 

.  First,  There  is  no  end  of  writing  them  ;  one  refutes  what 
another  wrote;  another  vindicates  what  his  adversary  dislik- 
ed#  If  happiness  were  to  be  sought  for  in  human  writings; 
the,  volumes  are  so  infinite,  the  opinions  so  endless  and  vari- 
ow«  that  it  would  be  impossible  for  any  man  to  find  it  out  of 
thein.  When  a  man  had,  witli  much  curiosity  and  continual 
reading,  wearied  himself,  and  pined  his  flesh  away,  he  would 
find  it  all  an  unprofitable  and  impertinent  labour,  weariness 
to  the  body,  without  any  satisfaction  to  the  mind.  There- 
fore let  these  words,  so  few,  and  yet  so  full,  be  thy  counsel- 
lors.  He  that  will  not  be  admonished  by  these,  shall  never 
be  satisfied  with  any  others,  lie  that  refuseth  the  wheat, 
will  be  but  choaked  with  the  chaff.  Well  may  we  say  unto 
tbie  one  shepherdi  as  Peter  did,  '  Lord,  to  whom  shall  we 
go?  thou  hast  the  words  of  eternal  life.*  (John  vi.  68)  These 
only  are  the  writings  which  make  us  wise  unto  salvation,  and 
do  furnish  us  thoroughly  unto  all  good  works  :  (2  Tim.  iii.  15, 
17)  others  are  useful  in  their  order :  these  only  are  the  rule 
of  ^th  and  life. 

Yer.  13.  Let  us  hear  the  conclusion  of  the  whok  matter: 
/csr  CM  and  keep  his  commandments :  for  this  is  the  whole 
dui^  of  a  man."]  Or  '  the  whole  end  of  the  matter,'  o\^  '^  the 
•lf)[^.^aii44UibstaQce  of  the  whole  mattei",  is  heard.'  '<  The 
diMoene  of  man's  happiness,  which  in  Clus  bobk  I  have  un- 
dei^^king^  isatan.end^  no.  more  need  be  said  of  it;  tbeaiitt 


25G  ANNOTATIONS    ON  [CHAP.  XII. 

of  all  is  comprised  in  these  two  words,  fear  Godj  Jceep  hu 
commandments ;  this  is  all  man  needs,  to  lead  a  happy  life.^ 

Let  us  hear  the  conclusion  of  the  whole  matterJ]     This  is  an 
exordium  to  stir  up  attention.     '^  I  will  in  two  words  give 
you  an  abridgement  of  all  that  can  be  said ;  therefore  take 
special  heed  to  remember  them.^    The  verse  begins  with  a 
great  letter  in,  the  original,  which  is,  as  Buxtorf,  in  his  Tibe- 
rias, notes,  to  excite  the  more  heed  and  attention,  the  whole 
sum  of  the  duty  of  man  being  contained  in  this  short  saying, 
wherein  he  observeth  the  right  order :    for  First,  he  begins 
with  the  internal  root  of  all  obedience  and  worship,  which  is, 
a  filial,  reverend,  awful,  and  loving  fear  of  God  and  his  good* 
ness,  in  the  heart.  (Hos,  iii.  5.  Prov.  i.  7)     Secondly,  He 
proceedeth  unto  the  fruit,  which  groweth  out  of  this  roo^;* 
of  filial  fear  and  love,  shed  abroad  in  the  heart ;  which  is  ai^ 
equal,  uniform,  constant,  universal  observing  of  his  com — 
mandments ;  of  all  of  them  without  partiality ;  of  all  of  then  .^ 
as  his,  in  obedience  to  his  authority,  in  the  acknowledgment 
of  his  holiness  in  them,  and  of  his  dominion  and  sovereignty 
over, us.    Keep  his  commandments,  out  of  fear  to  displease 
him ;  out  of  conscience  to  approve  yourselves  unto  him  ;  out 
of  care  to  bring  glory  to  his  name,  to  testify  your  thankful- 
ness for  his  n^ercies,  and  your  conformity  to  his  will. 

Thus  to  fear  God,  and  to  keep  his  commandments,  is  tkt 
whole  of  man;  about  this  should  he  spend  all  the  strength  of 
his  thoughts  and  cares :  this  is  the  sum  of  all,  which  man 
can,  after  all  his  writing,  reading,  studying,  inquiring,  in 
order  unto  happiness,  attain  unto :  this  is  the  whole  happi- 
ness of  man,  or,  all  the  means  which  man  can  use,  to  come 
unto  happiness  at  the  last :  this  is  the  basis,  and  bottom  of 
all  that  perfection  which  man  is  capable  of:  it  is  the  whole 
duty  of  man,  and  the  duty  of  all  men  that  will  be  happy. 
(Job  xxviii.  2^) 

This,  necessarily,  takes  in  the  doctrine  of  faith  in  Christ, 
because  without  him  we  can  do  nothing.  By  faith  in  him,  the 
heart  is  purified  to  fear  and  Jove  God ;  and,  by  that  fear  and 
love,  it  is  incUned  ,to  obey  his  commandments.  (1  John  iii. 
5.  John  xiv.  22) 

Ver.  14.  For  God  shall  bring  every  -work  wto  jttdgemeni 
wi^h  every  secret  things  whether  it  be  good,  or  whether  it  Ac  evil.] 
This  is  a  strong  motive  unto  fear  and  obedience :  if  the  ex- 


CHAP.  XII.]    THE    BOOK    OF    CCCLKSI ASTKS^  257 

cellency  of  the  doctrine  do  not  persuade,  let  the  terror  of 
God^s  judgement  drive  unto  duty ;  because  ^'  he  hath  ap- 
pointed a  day,  wherein  he  will  judge  the  world  in  righteous- 
ness.'' (Jets  xvii.  31.  2  Cor.v. 9, 10.  Rom.  ii.  16, and xiv.  10) 
fViih  every  secret  thing.]  It  is  the  day  of  the  revelation  of 
God's  righteouK  judgement.  Hypocrisy  shall  be  disclosed  ; 
sincerity  shall  be  rewarded ;  because  nothing  is  hidden  from 
him.  {Heb.  iv.  13)  All  other  things  are  vain  ;  but  it  is  not 
vain  to  fear  the  Lord.  They  that  do  good,  their  works  will 
follow  them  into  heaven  ;  and  they  that  do  evil,  their  works 
will  hunt  and  pursue  them  into  hell. 


KND    OK    COMMKNTAKY    ON    KCCLRSI ASTKS. 


OL,   IV. 


'*wM\ 


?« 


■1 ! 


SERMONS 


ON 


MISCELLANEOUS    SUBJECTS. 


»2 


THE 


SHIELDS  OF   THE    EARTH, 

A  SERMON, 

Pi«Ach«d   before   the   Reverend   Judges,   Sir  RiCHAmo  Huttev,  and   Sir 
Oeoboe  Cbook,  at  the  aauset  holden  at  Northampton,  Feh.  S6,  1<IS4 


PSALM  XLVII.  9. 

'  The  Skidds  of  the  Earth  belong  unto  God ;   he  is  greatly 

exalted. 

'  The  Psalm  is  a  Psalm  of  shouting  and  triumph  at  the 
proclaiming  of  a  king  :  at  which  solemnity,  the  use  of  the 
:  people  hath  been,  to  clap  their  hands,  to  sound  the  trumpets, 
and,  with  united  acclamations,  to  profess  both  their  joy  and 
their*  subjection.  The  Gentiles  are  here  called  upon,  unto 
this  duty  and  triumph  of  obedience ;  (ver.  1,  6)  and  great 
reason  for  it,  in  two  respects :  I.  So  great  is  the  king,  who 
is  here  proclaimed,  as  that  he  is  able  to  make  all  his  subjects 
kings  too.  He  chooseth  the  excellence  of  Jacob  for  their 
inheritance,  (ver.  4)  And  that  was  the  primogeniture  and 
right  of  government.  (Gen,  xlix.  3,4, 10)  2.  So  great  aking 
he  is  besides,  as  that  be  is  able  to  subdue  all  the  princes  of 
the  earth  to  his  obedience,  and  make  them  gather  tf^ether,  or 
resort  unto  him ;  which  is  a  phrase  expressing  subjection. 
(Gcti.  xlix.  10.  Hos.  i.  11)  . 

But  you  will  say,  '  Is  it  then  so  strange  a  thing  for  one 
prince  to  conquer  another  ?'  No  ;  the  greatness  of  ChrisCs 
kingdom  is  in  this;*— that  princes  do  voluntarily  become  his 
subjects;  not  by  might^  compelling  them,  but  by  his  spirit 
persuading  tliem  ;  not  by  arnis,  but  arguments ;  not  by  con- 
quest, but  by  conviction  :  The  princes,  the  voluntaries  of,  the 

•  1  Kini;)  i.  39.    2  Kinflrs  xi.  12.  ^  Zcch.  iv.  6. 


262  THE    SHIELDS    OF   THE    EARTH.       [SERM.  I. 

people  '<  are  gathered  together  f '  that  is,  are  become  obe- 
dient to  the  God  of  Abraham. 

But  how  come  prijices  to  be  so  flexible  to  terms  of  sub- 
jection ?  How  come  they  to  be  willing,  nay,  ambitious,  to 
stoop  to  another's  sceptre  ?  How  come  the  grandees  of  tiie 
world  to  be  caught  by  fishermen,  and  young  lions  to  be  '  led 
by  a  little  child/  as  the  Prophet  *  speaks  ?  The  reason  of 
that  follows  in  my  text;  ''  TAe  ShUldt  of  the  Earth  belong  to 
God  :^  and  when  he  will  be  pleased  to  exalt  himself,  he  can 
easily  subdue  and  persuade  them. 

Few  there  are  of  those  whom  I  have  looked  unto,  who  re- 
taining the  original  word,  **  Shields,'*'  do  not  understand  it 
in  the  same  sense  with  the  first  word  of  the  verse,  *'  Princei.^ 
Calvin,  I  confess,  and  from  him  some  others,  though  ap- 
proving this  exposition  as  consonant  to  the  scope  of  the 
text»  do  yet.  undecatand  it  in  '  abstracto/  **  The  protection 
of  the  Earth  is  of  the  Lord  ;'^  or, ''  the  Lord  is  the  Shields  ;^-* 
that  is,  '^  the  manifold  protection  of  the  Earth.**  And  so 
much  doi  I  honoiir  the  judgement  of  thgt  most  learned  inter- 
preter, that  as  he  acknowledgeth  the  other  exposilioncto  be 
consonant  to  the  text,  so  I  shall  not  altogether  negleet  bis; 
but  take  both,  the  abstnact  and  concrete  together ;  the .  pro- 
tection, and  the.  protectors  $  the  office,  and  the  peiionS;  pio- 
tecting  tho  earth,  belong  unto  God. 

But  because  I  fiad,  I.  The  learned  lexicographen  io  the 
Hebrew  tongue,  Pagnin  and  Schindler,  both  noting  out  this 
place  in  special,  wheri^  princes  and  magistrates  are  called 
**  Shields.''  2v  The  learned  expositors,  Bucer;  MehmotlikMi, 
Muscnius,  Illyricus,  Tirinus,  Muis,  with  the  Hebrew  doc- 
tors Ahqn  Ezra  and  Kimchi,  taking  the  word  here  to  nole 
*'  princes.*'.  3.  Because  I  find  the  hannony  of. the  scriptuitos 
making  way^  and  ^ving  full  allowance  to  this  expMtioii; 
Hos.  iv.  8,  where  rulers  are  expressly  called  by  the  nane^f 
**  Shields  ;'*-^I  shall,  I  hope,  with  clear  satisfaction  to  better 
judgements,  choose  chiefly  to  insist  on  that  sense,  as  betof, 
in  all  confessions,  very  pertinent  to  the  scope  of  the  text, 
an^.  most  suitable  to  the  business  of  the  time. 

Here,  then,  we  have  the  '^  rulers  of  the  earth*^  set  forth  bjr 

double  relation:  The  one  upward ;  they  are  '*  scuta  Deof 

c  Isti.  xi.  6. 


SEBJf.    I.]    TUX   SHIELDS    OF   TBJS    £AEXH.  263 

they  belong  to  God : — ^The  other  downward ;  tbejr  are  '*  acuta 
terris,^  the  '^  shields  of  the  earth  ;"  and  both  these  noting 
two  things,  their  dignity  and  their  duty.  They  belong  to 
God  4  it,.ia  their  honour  that  he  hath  sealed  them : — ^they  be- 
long to  God ;  it  is  their  duty  to  be  subject  to  him.  They 
are  '  shields*  of  the  earth ;  it  is  their  honour  that  they  are 
above  others ;  they  are  the  *  shields*  of  the  earth ;  it  is  their 
duty  to  protect  others.  And  surely»  great  reason  they  should 
do  their  duty,  when  they  hare  honour  and  dignity  of 
.their  own  to  encourage  and  support  them  in  it.  But  there 
is  a  further  reason  than  that  in  the  text,  namely,  the  ho- 
nour of  God ;  for  when  the  rulers  of  the  people  do  not 
only  by  the  sacredness  of  their  persons,  but  by  the  holi- 
ness of  their  lives,  belong  to  God ;  when  they  are  above 
the  people,  not  in  honour  only,  to  over-top  them,-'— but  in 
love  and  righteousness,  to  protect  them  too ;  then  never 
more,  '  vehementer  exaltatur,*  the  God  of  Israel  is  highly 
exalted. 

This  is  then  the  sum  of  the  words :  A  two-fold  dignity, 
a  two-fold  duty,  and  God*s  honour  the  end  and  ground  of 
all :— Of  all  which,  by  God's  gracious  assistance,  with  due 
respect  to  the  time  and  your  great  business.  And  first  of 
their  relation  upward;  they  belong  to  God,  their  office  to 
Gody  their  persons  to  God. 

1.  Their  office;  the  protection  of  the  earth,  belongs  to 
God.  The  earth  is  the  Lord*s,  and  the  fulness  thereof ;  and 
all  the  princes  in  the  world  are  but  his  deputies  and  vice- 
gerents :  he  the  supreme  and  the  main  protector.  It  is  not  in 
man;  "  he  that  runneth,  nor  he  that  willeth;  but  mercy 
eomes  from  God."  {Rom.  ix.  16)  It  is  not  in  the  church ; 
**  be  that  planteth,  or  he  that  watereth ;  but  the  increase 
oomes  from  God.**  (1  Cor.  iii.  7)  It  is  not  in  the  battle ; 
*^  the  horse,  or  the  rider ;  but  safety  comes  from  God.**  {Prov, 
xxi.  dt)  It  is  not  in  the  state  ;  *'  the  wise  man,  nor  the  rich 
man,  nor  the  mighty  man;  but  judgement- and  kindness, 
eomes  from  God.**  {Jer,  ix.  23)  In  matters  of  judicature, 
be  **  the  law-giver  to  rule  the  cause  ;^  {James  iv.  12)  he  the 
^  judge  to  hear  it;"  {Psalm  1.  6)  he  the  <*  pleader  to  argue 
it;"  {Piabn  xxxv.  1)  he  the  "  witness  to  confirm  it;"*  {Ma/, 
ill.  6)  he  the  ''  King  to  determine  and  over-rule  it;**  and  all 
to  the  purposes  of  safety  and  protection.     '*  The  Lord  is  onr 


?64  fHR    ^HIKT^nS^  OF    Ttl£    EAUVN.  :  [B£RX«:I.. 

judge ;  the  Lord  is  our  law-giver ;  the  Lord  is  our  King  ^  ht 
will  save  us.^(Iia.  xxxiii.  22)  ^'  O  Israel^  thou  bast  de- 
stroyed thyself;  but  in  me  is  thy  help  :  I  will  be  thy  kiog/* 
(Hos.  iii.  10)  It  is  the  deviPs  style  to  be  narigYOfi^f  mi 
'^  accuser  ;^  if  is  Chrises,  to  be  wapaxhfro^^  an  ^  advocate  and 
comforter/  It  is  the  devil's  work  to  be  ^  Abaddon,'  -a  de- 
stroyer; it  is  Christ^s,  to  be  ^  Goel/  a  redeemer.  When  k 
comes  to  punishing  and  pulling  down,  then  he  calls  it 
**  opus  aliennm,'"  a  work  strange  unto  him;  {Jer.  zxviii.  21) 
he  is  not  willing  to  afBict;  it  comes  not  from  his  heart 
(Lam.  uu  33)  But  when  he  is  to  build  up,  to  protect,  to 
show  mercy^  to  be  a  *  shield  of  the  earth/  then  he  delight- 
eth  in  that  (Afic.  vii.  18) 

You  see  the  protection  of  the  earth  belongs  to  God. 
-1.  By  his  providence:  he  supporteth  it;  tlie  same  virtue  be- 
ing required  to  conserve  the  world,  which  was  to  create  it 
'2.  By  his  ordinance :  he  setteth  up  and  establisheth  those 
orders  of  government  which  are  to  administer  it.     3.  By  his 
•assistance  and  benediction:  he  encourageth  and  prospiereth 
the  just  and  honourable  endeavours  of  those,  that  are  dis- 
pensers of  peace  and  justice.     Lastly,  By  the  powerful  re- 
straint of  his  law^  over  the  consciences  of  evil:  men ;  by  the 
sweet  influence  of  his  grace  On  the  souls  of  good  men;  by 
planting  an  awful  reverence  towards  authority  in  the  minds 
of  all  men ;  by  his  secret  and  wonderful  wisdom,  tempering' 
and  reducing  the  various  events  and  contingencies  in  the 
world,  to  his  own  merciful  ends  of  peace.     By  these  and 
the  lik«  powerful  operations,  are  churches  and   common- 
wealths marvellously  protected,  amidst  so  many  machinatioDf 
•  of  Satan,  so  many  mutinous  and  turbulent  affections  of  men; 
80  many  jealousies  and  antipathies  of  states;  so  many  prio* 
ciplesof  commotion  and  dissolution:  as  a  piece  of  rich  and 
beautiful  arras  is  curiously  wrought  out  of  the  mixture  of 
'various  and  contrary  colours:  That  every  one  who  looketfc 
on,  may  say,  <*  Verily,  he  must  needs  be  a  God  which  judgeth 
.the  earth,'^  •  • 

O !  therefore  let  us  all  learn  to  rest  upon  this  protectioDy— 
not  to  trust  in  our  own  counsels,  purses,  policies,  and  msclri- 
nations :  **  The  name  of  the  Lord  is  the  only  strong  tower," 
for'  the  persons  or  states  to  flee  unto.  Without  this,  walk 
of  sea,  and  towers  of  munition,  mines  of  India,  and  bones 


I 


SI^RM.  I.]      TH£   SHIELDS    OF    TUK    EARTH.  265 

of  Egypt,  mountains  of  brasA,  aud  men  of  iron,  would  do  no 
fieirice,  ^fford  no  succour  or  help  at  all.  All  the  defences  of 
.men,  without  God,  are  but  a  shadow.  Their  defence,  their 
shadow  is  departed  from  them,  NunA.  xiw.  9.  Thus  their 
office  belongs  to  God. 

Next,  their  persons,  they  belong  to  God  too.  His  own 
they  are,  and  so  he  calls  them :  **  Touch  not  mine  anointed/* 
Piolm  cv.  16. 

And  his  they  are  divers  ways :   1.  By  a  singular  and  more 
special  propriety.     Other  things  belong  so  to  God,  as  that 
.men  also  under  him,  and  by  subordinate  interest  and  indul- 
.gence  from  him,  have  a  right  over  them  too.  ^*  The  earth  *"  is 
the  Lord'^s,  and  the  fulness  thereof;  but  he  hath  given  it  to 
the   children  of"  men.^      The  beasts    of  the  forest,    and 
cattle*  on  a  thousand  mountains,  all  his;  but  he  hath  sub- 
jected ^  them  all  to  man.     It  is  not  so  here.     Princes  do  so 
.belong  to  God,  as  that  he  holdeth  all  the  propriety  solely  in 
himself,  transferreth  it  not  upon  aDy  other.     '^  A  Deo  se- 
•  oundi,  post  Deum   primi,   soli   Deo  subjecti,"  saith  *   Ter- 
tnllian.    There  is  not  a  man  between  them  and  God,  but  he 
.only  that  is  man  and  God  :  ^*  Every  soul  must  be  subject; 
'^tberefore  no  soul  is  above  them.^  {Rxmi,  xiii.  1) 

2.  His  by  unction ;  by  the  royal  character  and  sacred  sig- 

satare,  wherewith  he  hath  marked  them  for  himself;  by  his 

own  '  dixi,'  the  word   of  God  which  came  unto  them ;  as 

.  our  Saviour  speaks,  John  x.  35.     "  Inde  potestas,  unde  et 

spiritus  :"  so  TertuUian  ^   And  an  ancienter  than  he, "  Cujus 

.jussu  homines,  ejus  jussu  reges:"  so  >  Ireneeus.     And  an 

.ancienter  than  he,  '^  The  powers  that  are,  are  of  God  \^  so 

Saint  PauP.     And  yet  further, '' The  God  of  heaven  hath 

rgifen  thee  a  kingdom  :^  so  Daniel  *".     And  if  you  will  yet 

.go  to  the  ancientest  of  all,  *^  By  me  kings  reign i""  so  God 

.himself.  (Prov,  viii.  16)     Cyrus  a  heathen  king,  Saul  an 

e¥il  king,  David  a  holy  king :  all  these  were   ^'  Anointed 

shields^'  (to  use  the  phrase  of  the  prophet,  Isai,  xxi.  5)  so 

they  are  called  :  the  first  by  the  prophet  Isaiah,  the  other  by 

Samuel,  and  the  third  by  God  himself. 

A  F^m  xxiv.  1.            b  Psalm  cxv.  16.              «  Pttliti  1.  10.  (t  Gen. 

i.  28.            •  Tertul.  Apolog.  cip.  30,  33,  34.          f  Tertul.  Apolog.  t  Iten, 

lib.  5.  c.  24^— i#u/?.  dc  Civ.  Oct,  lib.  ir.  cmp.  32.  et  lib.  h,  c  121.  k  Rom. 
liii.  I.            k  Dan.  ii.  37. 


266  THK   SHIELD^  OP  THE   EAETU.    [SfiUfM.  f. 

3.  His  by  imm^mterepiresentatioii;  this  honour  ift  ^Ten 
them,  r^  r^iy  <9fo5  nci  r^  frpoayry^P^  hc^^9  ^  ^  OodTi  bodi 
by  nttine  sud  offi[ce :  so  they  are  called^  the  gods  of  Ae  peo- 
ple, Exod.  xxih  -28;  Their  throne  God^s  throne,  1  Cknm. 
xxix.  23.  Their  sceptre  God's  sceptre*  Exod.  iw.  20.  Their 
judgement  God^sjodgement^  Deirr.  i;  17.  Not  only  all  from 
him ;  bnt  all  for  him,  and  in  his  stiead  K 

4.  His  by  special  care,  and  more  particular  protectiOB  and 
proTision,  '*  Touch  not  mine  anointed.''  Not  *  taeta  cor&;* 
with  so  much  as  an  evil  thought,  either  of  jealousy  to  sns- , 
pect  their  actions,  or  of  injury  to  wish  hurt  unto  thieir  p«. 
sons.  (Eccks.  X.  20)  Not '  tactu  oris ;'  with  so  much  as  a  le- 
pining  or  calumniating  tongue,  to  gnaw  the  names  or  ho- 
nours of  the  rulers  of  the  people ;  {Exod.  xxii.  28)  mueh 
less  with  the  fist  of  violence,  or  in  the  instruments  of  blood. 
If  one  anointed  do  but  touch  the  skifrt  of  Another,  th^t  touch 
of  a  garment  will  cause  a  blow  upon  his  own  heart.  (1  Stm, 
xxiv.  5)  It  is  hbted  of  the  Persians  **,  when  they  came  info 
the  presence  of  their  prince,  they  drew  their  hands  into  disir 
sleeves,  in  token  both  of  reverence  and  loyalty :  they  woiuid 
not  have  a  hand  stirring,  whilst  majesty  was  in  presence. 
Cursed  therefore  for  ever  be  Mariana^s  "  ^  qnacunque  arte,* 
and  Bellarmine's  ^ '  omni  ratione' ;  (terms  as  wide  as  hell,  or 
the  grave,  to  comprehend  any  contrivance  of  mischief) 
whereby  they  touch  to  the  quick,  or  rather  to  the  death, 
both  the  persons,  and  power,  the  lives  and  crowns,  of  God^ 
anointed. 

5.  His  by  donation  and  sovereign  influence  over  their  pei^ 
sons,  wills,  counsels,  designs,  to  order,  to  alter,  to  tam 
them  all,  as  rivers  of  water.  It  is  not  within  the  power,  nor 
seeming  the  distance  and  duty  of  inferior  men,  to  bend  and 
draw  down  the  minds  p  of  princes  unto  their  will  But  *'tbe 
king's  heart  is  in  God^s  hand,^'  and  he  can  turn  and  ftsbioD 
it  as  it  pleaseth  him.  (Provi  xxi.  1.  Jbfr  xii.  24)  Therefei^ 
when  Nehemkh  was  to  petition  the  king,  he  prayed  to  the 
God  of  heaven,  who  duly  was  able  to  incline  the  heart  of  the 

i  Rex  erat ;  ergo  alium  praeter  Deum  non  timebat ;  Biawi.  ad  Eoitach.  de  Vtf- 
gio. — Amhros,  Apolog.  David,  cap.  40.— ComumL  io  Ptalm  1.— Jatfn  JIM^« 
Qomt.  142.  »  Xenoph,  HeUcnic.  lib.  11.  •  Mariam.  Kb.  (•* 

Principe.  o  Bellarm,  lib.  5.  de  Pont.  Rom.  o.  7.  P  NemoPriiidpi  fe- 

ges  scripsit .  Plin.  in  Panegyr. 


f£RM.  I.]    THE   SHIELDS   OF   THE    EARTH.  267 

king  to  favour  him ;  {Nehem.  ii.  4)  and  so  Mordecai  and 
Esther;  (Chap.  ir.  16,  and  v.  2)  and  Jacob  for  bis  sona^ 
when  they  were  to  return  to  Joseph.  {Gen.  xliii.  14) 

Lastly,  The  princes  in  the  text  belong  to  God  in  a  more 
iweet  propriety  than  all  the  former,  namely,  by  religion  and 
subjection  to  the  yoke  of  Christ :  because  they  gather  them- 
selves to  the  people  of  the  Ood  of  Abraham.  Not  only  to 
the  rulers,  so  Cyrus  was ;  but,  which  is  a  more  hesvenly 
privilege  than  that,  to  the  members  of  the  church  of  Ood  ; 
to  be  nursing-fathers  *  to  the  household  of  Christ,  to  kiss  ^ 
the  son,  and  to  bow  to  his  sceptre.  We  call  not  those  kings 
happy,  saith  Saint  Austin*,  who  have  reigned  long  and  con- 
quered enemies ; ''  Sed  qui  potestatem  suam  DivinsB  Majes- 
tati  ftEimulam  faciunt,*^  who  make  their  power  serviceable  to 
the  msjesty  of  God.  And  he  telleth"*  us  of  Theodosius, 
that  godly  emperor,  that  **  it  was  more  joy  to  him  to  be  a 
meiAber  of  the  church,  than  a  monarch  of  the  world."  On 
which  place  we  find  noted  the  like  example  of  Lewis  the'De- 
vouty  amongst  the  French  kings ;  who  professed  himself  more 
honoured  at  the  font,  where  he  had  been  baptized  for  a 
Christian,  than  in  the  throne  where  he  was  anointed  for  a 
king. 

Thus  now  we  have  brought  their  first  dignity  and  their 
duty  together.  For  it  is  not  the  honour  only,  but  the 
office,  of  the  shields  to  belong  *  to  God.  You  cannot  well 
be  the  shields  of  the  earth,  except  you  learn  of  him  who  is 
the  great  master  of  protection.  And  surely  religion  is  an 
excellent  schoolmaster,  to  teach  us  our  duties  in  our  partico- 
lar  callings.  The  prophet  telleth  us,  that  the  very  husband- 
man is  taught  of  God  "how  to  sow  and  thresh.*'  (Isai. 
xxviii.  26)  David,  a  great  warrior;  where  learned  he  his 
skill  ?  ''  Thou  teachest  my  hands  to  fighf"  (Ptalm  xviii. 
34)  Bezaleel,  an  excellent  workman ;  whose  apprentice  was 
be?  ''God  hath  filled  him  with  wisdom  and  understand- 
ing.^ {Exod.  XXXV.  21)  Solomon,  an  admirable  shield  for 
government;    who  firamed  him?    ''V  saith  God,  ''have 


•  Ini.  zlix.  23,  and  Ix.  11 ,  16.  b  P^lm  U.  10,  1 1 .  c  jiug.  de 

CMu  Dei,  lib.  5.  c.  24.  ^  Ecclesia  se  membnim  cite  magis  quAin  in  ter- 

fk  regnarv  gaudehat :  U\  cap.  26.  •  Gerendarum  rerora  feliciutein  et  fa- 

CttlCatem  jtiatts  tuis  Drus'confert.     Vide  Pined,  in  Job  i.  11.  Sect.  7. 


268  TH£    SHIELDS   OF   THE    EARTH.      [S£RU.  I. 

given  thee  an  understandinp;  heart/'  (I  Kings  iii.  12)  Re* 
ligion  makes  a  roan  redeem  the  time ;  and  time,  you  know, 
is  '  mater  artium/  the  mother  of  skill  And  religion  nakes.a 
man  go  to  God;  and  God,  you  know,  is  '  pater  luminum/ 
the  father  of  every  good  gift.  Therefore  the  scholar  when 
be  prayeth,  studieth  hard:  the  tradesman  when  he  prayetb, 
thrives  apace;  the  judge  when  he  pray eth,  executeth  judge- 
ment; as  the  mower  when  he  whettetb,  cutteth  down  the 
grass.  The  learned  have  made  the  observation  to  my  hand. 
Phineas  stopd  upvYaiephallel,  '^  and  he  ^  prayed,"  saith  our 
translation ;  and  ^he  executed  judgement/  saith  another.  The 
Oiriginal  word  bears  both,  to  note  that  religion  dotb  mar- 
vellously fit  a  man  for  works  of  justice.  If  you  ask  me,  who 
was  the  best  soldier  in  the  armies  of  Israel  against  Amalek? 
certainly  not  he  that  lifted  up  his  sword  against  the  enemies 
of  Israel,  but  Moses,  who  lifted  up  his  hands  to  the  God  of 
Israel.  Be  pleased  ever  to  remember  this,  it  is  ^  Scuta  Deo,* 
ihat  makes  '  Scuta  Terre;^  it  is  religion  ever  that  holds  up 
justice :  it  is  from  the  temple  that  the  two  pillars  (strength 
and  stability)  of  a  commonwealth  do  proceed.  (1  Kvip 
vii.  21)  Therefore  Plato  ^  would  have  the  palace  of  princes 
joined  unto  temples  :  to  note  that  government  and  religion, 
prayer  and  justice,  the  wbQie  word  and  the  sword,  should  ne- 
ver be  fevered.  And  mark  it  ever  in  the  whole  course  of  story, 
^'  Ubi  non  est  sanctitas,  pietas,  fides,  instabile  regnum  e8t^'* 
With  religion,  the  arches  of  strength  and  steadiness  have 
jbeen  ever  endangered,  and  the  people  have  been  shaken  like 
.a  reed  in  the  waters.  {I  Kit^s  xiv.  15)  Therefore,  ever  let 
the  anointed  ones,  Zerubbabel  and  Joshua,  the  prince  and 
the  priest,  the  magistrate  and  the  minister,  stand  always  be- 
fore the  Lord;  no  where  else  can  they  receive  instruction  for 
tb^  government  of  state  or  church.  (Zech.  iv.  15) 

And  here  again  the  doctrine  of  the  Jesuits  ^  deserves  t 

brand:  '^Ut  nihil  scilicet  princeps  de  religione   statuat;* 

That  matters  of  the  church  and  the  worship  of  God  should 

,be  left  only  to  Saint  Peter's  apostolical  successors ;  and  that 

princes  should  in  no  case  have  power,  government,  or  joris- 

f  Bifhop  Andrews,   Mr.  Sanderson  on  that  Text.  t  Lib.  6.  de  Icgib- 

fc  Senec,  in  Thycst.   Lactanl,  dc  Ira,  cip.  \2.^ArisL  Polit.  1.  7,p— ^«/«t.  Ufar.ltb. 
1.  c.  1.— /fooAr^r'A  Polity,  lib.  5.  sect.  I.  k  Man^n.  cap.  10. 


SERM.  I.]       THE    SHJKLDS    OF    THE    KAKTH.  269 

diotioQ  ecclesiastical.  Bellarmine*  undertakes  it,  ''Quod  non 
fit  ecclesiasticum  regimen  penes  principes  seculares.^  Cer- 
tainly the  High  Priests  arrogated  not  so  much  in  David's 
time,  who  did  himself  order  the  courses  and  attendance  of 
the  Lerites.  (1  Cor.  ix)  Nor  jet  in  Hezekiah'^s  time,  who 
himself  appointed  the  services  of  the  priests  and  Levites,  and 
gave  special  order  by  royal  edict  for  the  celebration  of  the 
great  passover,  and  that  too  at  an  usual  time.  (2  Chron.  xxx. 
and  xxxi.)  So  Jehoshaphat  and  Josiah  did  not  only  make 
special  provision  for  the  service  of  Ood,  but  gave  the  priests 
and  Levites  their  charge,  as  well  as  the  judges  and  people. 
(2  Ckron.  xix.  and  xxxiv.  35)  Yea^  long  since  Saint  Peter^s 
time,  it  vras  a  prerogative  which  Constantine  *"  reserved  to 
himself  (who  yet  honoured  his  bishops  as  much  as  ever 
prince  did)  to  purge  the  church  of  idolatry,  and  establish  the 
worship  of  God  by  his  own  imperial  edicts,  yea,  himself  to 
appoint  judges  in  the  case  of  Cicilian  bishop  of  Africa,  and 
to  convent  a  whole  council  of  bishops  to  render  an  account 
of  their  proceedings  against  Athanasius  unto  him,  as  So- 
crates notes.  So  Jovian  and  Theodosius,  by  their  royal 
edicts'*,  restored  the  orthodox  and  pure  religion,  which  Juliao 
and  Valens  had  disgraced.  Neither  did  Theopbilus,  bishop 
of  Alexandria,  demolish  the  mopuments  of  idolatry  in  his 
own  church,  till  first  he  had  procured  from  the  emperor  a 
special  command  so  to  do.  And  this  use  of  their  power,  thci 
godly  bishops  of  the  church  did  highly  honour  and  commend 
them  for.  The  rule  of  Saint  Austin  *  is  general,  '*  In 
hocregesDeo  serviunt,  in  quantum  reges  sunt;"*  in  this 
they  shew  themselves  kings,  in  commanding  good 
tiiiogB,  and  forbidding  evil  things  :  *'  non  solum  qusB  perti* 
Bent  ad  humanam  societatem,  verum  etiam  quae  ad  divinani 
religionem.'*'  We  know  there  is  ecclesiastical  power  fixed 
to  the  calling  and  character  of  ecclesiastical  persons.  So 
the  church  hath  spiritual  power  to  dispense  holy  things,  and 
spiritual  jurisdiction,  by  virtue  of  the  keys,  to  censure,  to 

*  Bellmrm.  de  Lvicis,  lib.  3.  cap.  7.  de  Pontif.  Rom.  lib.  Leap.  7w— i^uum est 
ttfgtB  Footificum  imperio  subcsse,  inquit  Sext.  Senens,  Bibl.  lib.  5.  Annot.  176. 

*  Buirh,  lib.  2.de  vita  Comtantini,  c.  Ai.—'Optat,  lib.  1. — Buseb,  1.  10.  c  5. — 
Sberml.  lib.  1.  cap.  23.  "  IkeodortL  lib.  5.  cap.  20.  Niceph.  lib.  12.  cap.  25. 

*  August,  conit,  Crcscon.  Grammat  lib.  3.  c  51. 


270  THE    S111£LDS   OF    THE    EARTH.      [SERM.   1. 

bindy  to  keep  back  holy  things  from  the  swine.  But  juris- 
diction coercive,  or  the  power  of  the  sword,  which,  imder  ex- 
ternal,  secular,  and  corporal  penalties,  maketh  provisioa  for 
the  defence  of  t^utb,  worship  of  Grod^  and  purity  of  religi<m  ; 
this  belongeth  only  unto  princes  (and  that  independently, 
and  subprdinately  to  any  higher  power  or  person,  save  God) 
and  to  those  to  whom  from  princes  it  is  communicated  and. 

ipdulgedt 
We  see»  ^^  the  rulers  of  the  earth  belong  upto  God."    We, 

the  people*  should  from  thence  learn  our  duty  of  hpnour, 
^eyerence,  and  loyalty  towards  ^'  the  shields  of  the.  earth." 
To  honouir  them  in  our  hearts,  as  those  that  are  worth  tai 
thousand  of  us.  (2  Sam.  xviii.  S)  They  were  sons  of  BeliM 
that  despised  Saul.  (1  Sam.  x.  27)  1k>  honour  them  in  ouf  * 
prayers^  for  their  persons,  their  lives,  their  crowns,  (heir  go« 
vqrninent,  their  victories,  their  posterity,  their  salvation.  (1 
Tim.  ii.  1,  2)  To  hpnour  them  in  our  services,  and  with  oar 
substance,  and  with  cheerful  obedience,  and  fvith  willing  tri* 
bute ;  {Ram.  xiii.  7.  1  Pet.  ji.  13,  14,  15)  sipce,  without 
^em,  one  man  would  but  be  bread  for  another :  we  should 
be  ^  ,the  fishes  of  the  sea ;  the  great  would  devour  the  small. 
(Hab.'u  13,  14)^  It  was  the  dignity  and  practice  of  the 
ancient  Christians  thus  to  do,  as  they  who  write  their  apolo* 
gies  against  the  calumniation  of  heathen  adversaries,  do  still 
observe :  whereby  they  did  not  only.discharge  the  consoieDOt 
of  loyal  and  dutiful  subjects  to  their  sovereign,  but  also  of 
wjse  and  wary  Christians  towards  their  profession,  thereby 
putting  to  .silence  the  ignorance  of  foolish  men;  who,  eithsr 
unable  or  unwilling  to  distinguish  between  the  errors  of 
Christians  and  their  religion,  would  have ..  undoubtedly  laid 
the  envy  of  such  disobedience,  not  upon  the  weakness  of  the 
men,  but  upon  the  doctrine  which  they  obeyed :  as  the  Apos- 
tles, Saint  Peter,  and  Paul,  do  both  observe.  (1  Zim  ti.  1. 
2  Cor.  vi.  3.  1  Pet.  ii.  15)  From  which  prejudice,  Christ 
hath  been  so  careful  to  fence  and  mound  the  doctrine  of 
Christian  religion,  as  that  in  the  case  of  personal  liberty,  sod 

•  Cyprian,  oonc.  Demetr.  titct.  1 . — Teriul.  ad  Scapul.  cap.  2.  et  Apdcf' 
c.  30,  Sl^^Dioru  AUxondr.  apud  Eustb.  hist.  lib.  7.  cap.  lO^— w^^roalcf  wifd 
(kutiodor.  Hiitor.  Tripartit.  lib.  8.  cap.  4.  ^  Tkeophibu  ad  AotoL  libb  U^ 

Justin.  Mart.  Apolog.  2.  p.  64.  Edit.  Ptuis,  1615,  etp.  101.»7)erfi(l.  Apok«.  OF 
30, 34 w—rahan.  orat.  contra  Gnecos,  p.  144.    i 


8£RM.  1.]       THE    SHIELDS    OP    THE    EARTH.  271 

most  natural  and  jast  exemption  (where  the  offence  of  his 
not  paying  the  tribute  of  the  *  half-shekel  unto  the  sanctuary 
would  have  been  '  scandalum  acceptum,^  and  not  '  datum*) 
he  yet  chose  rather  to  do  that  whereunto  he  was  not  bound, 
tbaOy  by  standing  upon  the  dignity  and  liberty  of  his  person, 
(being  the  son  of  Ood)  to  draw  an  envy  and  calumny  upon 
the  doctrine  he  taught :  notwithstanding  such  envy  and  im*. 
fkitation  would  have  risen  from  a  scandal  unduly  taken^  without 
any  just  reason  or  occasion  given  by  him.  (Matth,  xvii.  24,  27) 
And  you  the  reverend  judges  and  magistrates,  who  are  the 
shields  which  our  Solomon  hath  made,  and  the  lions  about  his 
throne,  since  you  all  belong  to  Ood,  above  all  judge  for  God. 
Tour  commission  is  from  him  r  your  power  is  for  him ;  your 
support  by  him  ;  your  account  unto  him.  The  bench  you  sit 
OD,  is  his  tribunal ;  the  sentence  you  pronounce,  is  his  judge- 
ment; the  master  you  serve,  is  bis  anointed;  the  land  you 
protect,  is  Immanuel's  land.  He  is  with  you,  to  observe 
four  proceedings,  to  secure  your  persons,  to  back  his  ordi* 
nance  with  his  own  power ;  to  be  ^  scutorum  scutum,*  a 
skield  of  protection  to  the  '  shields  of  the  earth.'  Since 
Iben  you  have  so  high  a  commission,  so  impartial  a  master, 
to  strict  a  charge,  so  great  a  trust,  so  strong  a  fence,  so  se* 
¥erc  a  leckoning,  so  sure  a  reward*;  above  all  things,  let  the 
causes  of  God,  to  whom  you  belong,  be  dearest  in  your  eyes : 
those  that  most  nearly  concern  the  honour,  safety,  and  ser.- 
vice  of  bis  anointed ;  the  succour  and  dignity  of  his  church, 
the  ppriiy  and  support  of  his  worship,  the  frequenting  of  his 
temple,  the  punishing  of  his  enemies,  the  encouraging  of  his 
miaistsrs.     As  God  shall  have  the  glory,  and  his  church  the 

c  DcitU  enim  semtsidi  pensiutionc  locum  hunc  inlelliguDt  viii  docti.  Baron, 
Amnl.  Ann.  33.  sect.  30,  32. — Casaubon,  Exerctc.  An.  33.  nuza.  31  ^-^Marquards 
Frekerut  apod  Scvltetum  obtenrat.  in  Matth.  cap.  60. — Camero,  Tractat.  de  I>i- 
inchiiiifl,T0Ri.8.  p.  160.— ^cAcnif/A^.  Lezic.  In  Yoeab.  ^pn  quamTii  n€fi  Hie 
Vmbs^  'Jodta  jam  ciibrersa,  k  Romanis  statim  in  tribumm  annoum  mutatim  4i- 
cat :  non  enim  iniaiverfum  fuit  k  Homanis  hoc  tributum,  nisi  poat  deletam  ur- 
bem  k  Tito,  teste  Ju^cpho  de  bello  Judai*>,  lib.  7. cap.  26,^ yUlalpandui  in  Ezek. 
Tom.  S.  lib.  2.  dt  ponderibus  et  mensuris,  cap.  31.— Z.uru  Bnigeru.  in  Matth. 
xvit  M;- qmbin  e«  vewriboa  sufiVagatur  fft/ortus.  Qoicqnid  autsm  de 
trihod.  fcfiere  ftamatvr  (iliter  cnUn^  tic.  de  cent Q  cif ili  k>c«m  hunc  explieat 
dpcflfa.  oof^r  Monlacutiui  in  Antidiatrib.  ad  Ann.  33.  p.  317, 318.)  patctChriMum, 
quamvis  persunali  et  hzreditarlA  dignitatc,  Heb.  i.  2.  immunem  (docente  Au* 
gustino  Chuest.  Evanf.clicarum,  lib.  1.  qusst.  23)  noluisae  tamen  in  doctrins 
pmjudiciom  jus  suum  et  libeitatem  u&ttttt. 


272  THE   SHIELDS    OF    THE    EARTH.      [SERM.  I. 

benefit;  SO  your  consciences  shall  have  the  comfort,  your 
souls  the  reward,  and  your  names  the  honour  of  thus  belong- 
ing to  God.  And  so  much  of  their  first  relation,  their  rela- 
tion upward ;  they  are  ^  Scuta  Deo/  they  belong  to  Grod. 
.  Next,  they  are  ^  Scuta  Terrs'  too,  the  shields  and  prQtec- 
tors  of  the  earth.  I  shall  not  need  tell  you,  that  it  notes 
their  dignity  above  others.  No  military  instrument  more 
honourable  than  a  shield.  When  Solomon  would  set  forth 
the  glory  and  magnificence  of  his  kingdom,  this  is  the  way : 
•  ^  two  hundred  targets,  and  three  hundred  shields  of  beaten- 
gold.*^  (I  Kingn  x.  16,  17)  PowQr  it  is  indeed  to  be  able  to 
hurt :  but  above  all,  protection  and  mercy  are  the  works  qf 
honour.  And  therefore  princes  commit  their  power  o( 
punishing,  and  works  of  justice,  to  their  instruments  and 
ministers :  but  works  of  clemency  and  power  of  pardoning, 
as  a  more  sacred  impress,  and  more  immediate  character  of 
royalty,  they  reserve  to  themselves.  God  himself,  who  is 
glorious  in  all  his  attributes,  yet  singleth  out  his  goodness 
and  protection  to  shew  himself  glorious  by:  for  justice  and 
power  make  majesty  terrible,  but  goodness  and  mercy  make 
it  Amiable  too.  '^  I  beseech  thee,"  (saith  Moses)  '*  shew  me 
thy  glory  :**  The  answer,  '^  I  will  make  all  my  goodness  pass 
before  thee.**^  Who  is  a  God  like  unto  thee  ?  Who  so  gloii* 
ous,  that  pardoneth  iniquity,  and  passeth  by  transgremon? 
{Mic.  vii.  18)  Great  dignity  then  it  is  to  be  shields  of  the 
earth.     It  is  so  to  God,  and  therefore  so  to  man  too. . 

But  it  is  safer  for  mortal  men  to  hear  of  their  doty,  thaa 
of  their  honour.     Let  us,  chiefly,  therefore,  conaider  it  ia 
that  sense :  Not  your  honour  only,  but  your  office  too,  it  is 
to  be  the  shields  of  the  earth.     <'  Nou  tautum  potestas  judici 
coneessa,  sed  fides,'*  saith  the*^  orator.     Judges  have  not 
only  honour  and  power,  but  a  trust  reposed  in  them  for  dis- 
pensation of  a  duty ;  and  that  so  great  a  duty,  as  that  eveo 
offices  of  religion  do  but  stink  without  it.     **  I  will  not  smell 
in  your  solemn  assemblies,  except  judgement  run  down  as 
waters.^  {Jmos.  v.  21,  24)    'to  do  justice  and  judgement,  is 
more  acceptable  to   God   than  sacrifice.    (Prot?.   xxi.  V 
'*  When  you  make  many  prayers,  I  will  not  hear :  go,  seek 
judgement,  relieve  the  oppressed :  be  shields  of  the  eirth, 

^  (?ic«ro  pro  Clueniio.  '' 


S£RM.  I.]    THE    SHIELDS    OF    TH£    EAUTH.  273 

and  then  come  and  reason  with  me,  or  pray  unto  me.^'  (/sat. 
i.  15)  ^'  What  makest  thou  on  thy  face,  Joshua,  before  tiie 
ark  ?  get  thee  up,  take  away  the  accursed  thing,  or  I  will  be 
with  you  no  more."  {Josh.  vii.  10)  A  great  duty  then  sure 
it  is  to  be  Shields  of  the  Earth  ;  for  the  which  God  himself  is 
•contented,  in  some  cases,  to  have  his  sacrifices  intermitted. 

Shields  then  you  must  be.  And  indeed  most  of  the  titles 
of  magistrates  in  the  Scripture  run  into  this.  They  are  called 
'^  the  *  arms^'  of  the  people  to  bear  them  up,  and  to  ^  lead 
them;  (Job  xxii.  8;  ^"  Binders,  healers,  chirurgeons/'  to 
cure  their  wounds  and  breaches;  (Isai.  iii.  7)  '^^^  Founda- 
lions  of  the  earth,"  {Psalm  Ixxxii.  6)  to  support  it  from  ruin 
and  sinking  :  (hence  the  Hebrews  derive  their  word  for  Lord, 
and  the  Greeks  their  word  for  king,  from  roots,  which  signify 
a*  foundation.)  **  Coverings,^'  Ezek.  xxviii.  16.  The  word 
(as  the  learned  have  observed)  signifies  that*"  engine,  under 
which  soldiers  were  wont  to  be  protected,  in  assaulting 
the  walls  of  an  enemy,  against  the  stones  and  darts  which 
were  cast  down  upon  them.  So  Hezekiah,  as  a  type  of 
Christ,  is  called  ^  Latibulum,^  an  hiding-place.  {Isai.  xxxii. 
2)  They  are  called  ^  Vectes,^  the  bars  of  a  house,  to  pre- 
serve it  from  breaking  open,  as  the  learned  have  observed  on 
Hosea  xi.  6.  The  *  '^  coignes^  or  corners  of  a  state,  which 
is  the  strength  and  stay  of  a  building  :  (Isai.  xix.  13) 
'*  Nails,"^  on  which  vessels  were  hanged  for  safety.  (Isai, 
xxii.  24)  In  one  word,  they  are  called  ^  *^  pastors,^  to  feed 
the  people  " :  "  angels  of  God,"  which,  you  know,  are  all  forP 
protection  :  "^  "  Fathers,*^  '^  which  is  a  *  name  of  piety,  as  well 
as  of  power.  So  all  your  titles  bend  to  this,  that  you  should 
be  ^  iScuta  terrae,^  the  shields  and  protectors  of  the  Earth. 

A  shield  is  a  kind  of  partition-wall  between  a  man  and 
something  which  would  hurt  him.  And  in  two  cases  chiefly 
it  concerns  you  :  1.  To  be  shields  '  inter  Reum  et  Terram/ 

•  Erek.  xui.  17.  Jer.  xlviii.  25.  '  Psalm  Ixxvii.  20.  f  Job 

XSXiT.  17.  k  Pror.  X.  25.  piH  »b  p^.  BcuriXrCs,  quasi  Bdffit  roG  Xaav, 

Tirrfany  I9pa  leaX  an/ipiyfia.      Etymolog.  Magn,  et  Rupert,  in  cap.  6.   Mic. 
1  Nahtun  ii.  5.  ^  Feget.de  Re  Militari,  lib.  4.  cap.  15.  1  Paraphrasf. 

Ckaideus.  SchindUr,  Tarnovitts.  m  Judges  xx.  2.  Jer.  li.  26.  Pineda  in  Job 

xzzvi.  6.  sect.  8.  °  Isai.  xliv.  28.  p  2  Sam.  xiv.  15.  q  Psalm 

xei.  11,  12.  Heb.  i.  14.  r  Job  xxix.  15.  ■  Nomen  pietatis  et  j)otesta- 

tis.  Tertul,  in  Orat — Dominic,  cap.  2.  Notst  potrstate m  salutarem  et  temperatissi- 
roam.    Senec.  de  Clem.  lib.  1.  cap.  14. 

VOL.    IV.  T 


274  THE    SHIELDS    OF    THE    EARTH.       [SERM.  1. 

between  injury  and  the  land.     2.  To  be  shields  *  inter  Deum 
et  Terram,'  between  judgements  and  the  land. 

And  here,  since  **  the  earth  is  the  Lord's,^'  leave  not  him 
out  in  your  protection  :  see  that  the  Lord  of  the  soil  sufler 
no  injury  from  his  tenants  or  cottagers.     Surely  God  hath 
many  things  amongst  us,  which  must  not  be  violate ;  -his 
temple,  oratories,  and  oracles ;  his  word,  worship,  and  sacra- 
ments.    How  many  are  there  which  rob  him  of  their  attend- 
ance !      How.  many  Goliaths,  which  defy  the  armies  and 
congregations  of  this  our  Israel ! — His  name,  a  dreadful  and 
glorious  name.     How  many  are   there  which  rob  him  of 
their  reverence !     How  many  Rabshakehs,  which  shoot  out 
blasphemies  against  heaven,  and  tear  in  pieces  this  holy 
name  with  oaths  and  execrations  ! — His  day,  consecrated  for 
his  more  solemn  and  peculiar  service.     How  many  are  they 
which  rob  him  of  their  due  offices  in  his  church  upon  it ! 
How  many   presumptuous  repiners  are  there,  who  say  of 
God^s  worship  (whose  service  is  perfect  freedom)  ^  Behold 
what  a  weariness  it  is  !'^    (MaL  i.  13)  who  forsake  the  as- 
semblies of  the  Saints,  to  gather  sticks,  {Numb,  xw,  32)  and 
had  rather  be  selling  of  com,  than  serving  of  God  !   (Amo$ 
viii.  6) — His  portion,  to  encourage  the  Levites  in  the  hw  of 
the  Lord  :  (2  Chron.  xxxi.  4)  how  many  are  there  which  rob 
him  of  bis  dues  !  {MaL  iii.  8)     How  many  Zebahs  and  Zal- 
munnas  are  there,  who  say,  '^  Let  us  take  to  ovrselves  the 
houses  of  God  in  possession."    (PWm  Ixxxiii.  12)  **  Facte 
imitantur,  nee  exitum  perhorrescunt^*— His*  ambassadors, 
^  whose  feet  are  beautiful  with  the  tiding  of  peace,  who  ar» 
sent  in  Christ's  stead,  as  ^  angels ;  ^  nay,  as  Saviours  to  the 
church,  as "  friends  of  the  bridegroom,  ^  and  the  glory  of 
Christ;  how  many  are  there,  who  in  them  rob  €U>d  of  his 
honour !     How  many  Hanuns  are  there  that  shave  and  cur- 
tail them  even  unto  shame  ;  who  make  more  use  of  a  wicked 
proverb,  than  of  all  their  ten  commandments,  to  be  sure  to 
pinch  God  on  the  church's  side  !     How  many  who  will  not 
be  taught  by  God  himself  not  to  forsake  the  Levite  aU  their 
days ;  {Deut.  xii.  19)   nor  by  Hezekiah,  a  godly  King,  to 
speak  comfortably  unto  them!    (2  Ckran.  xxx.  22)— His 

•  2  Ck)r.  V.  10.  b  Rom.  x.  15.  c  Rev.  i.  20.  d  Obad.v.21. 

1  Tim.  iv.  6.  James  ▼.  20.  •  John  iii.  29.  f  2  Cor.  viii.  S3. 


•  1,]      TH^    SHIELDS    OF   THE    EARTH.  275 

church,  the  beauty  of  holiness,  and  praise  of  tbe  whole  earth  : 
how  many  are  there  who  therein  rob  him  of  their  communion 
and  obedience,  of  his  truth  and  worship  (  How  many  To- 
biahs  and  SanbaUats,  who  maligh  the  peace  and  prosperity 
of  Sion  !^In  one  word,  his  servants  and  *' jewelsi'*  as  he  calls 
them;  {Mai.  iii.  17)  how  many  are  thene,  who  in  them  rob 
him  of  their  love  !  How  many  swine  and  drunkards  that 
trample  on  these  pearls,  and  make  songs  upon  them  !  (Psalm 
Ixix.  12.  Job  XXX.  8,  9)  In  these  cases,  you  that  are  shields 
«f  the  earth,  must  rise  up  to  help  the  Lord;  either,  as  Pbi- 
Qeas,  by  lifting  up  the  sword  to  punish ;  or  as  Moses,  by 
lifting  up  tbe  hand  to  pray.  There  is  a  double  curse,  and  a 
bitter  one  too,  against  those  which  did  not.  ^*  Curse  ye 
Aleroz,^'  and  again  *^  cui-ge,"^  and  do  it  *'  bitterly  C*  for  he 
went  not  out  to  help  the  Lord.  {Judges  v.  23)  Thus  then, 
in  the  first  place,  you  are  *  Scuta  inter  sacrilegos  et  Domi- 
iMim  terras ;'  between  sacrilege  and  the  Lord  of  the  earth. 

Secondly,  you  are  '  Scuta  inter  Reum  et  Terram,'  between 
iBJnry  and  innocence,  to  protect  the  oppressed,  and  to  pun- 
ish the  offender.  Such  a  shield  Job  was ;  an  eye  to  the 
blind ;  a  foot  to  the  lame ;  a  father  to  the  poor,  whose  cause 
tie  diligently  searched  out,  when  haply  the  poor  man  had 
More  sense  to  feel  the  wrone;  he  sufiered,  than  skill  to  open 
fL  {Job  xxix.  15)  Such  a  shield  was  Constantane  the 
<3reat :  ^  witness  that  golden  edict  of  his,  worthy  to  be  in^ 
•cobed  upon  all  the  shields  of  tbe  earth :  *'  If  any  of  my 
friends,  courtieiB,  or  servants,  have  wronged  any  man,  let  him 
without  fear  come  unto  me  myself;  let  him  make  bis  plaint, 
and  produce  his  proofs :  I  will  not  only  right  him,  butreward 
dim  too.**^  It  was  one  of  the  miseries  which  Solomon  ob* 
served  under  tbe  sun,  that  *^  such  as  were  oppressed,  had  none 
io  comfort  them/'  {Eccles.  iv.  1)  Here  then  you  shall  have 
jnnch  use  of  your  shield : — 

Firwt,  '  Inter  Innocentem  et  Accusatorem,^  between  in- 
|M>oeQce  and  the  accuser,  who,  many  times,  out  of  malice,  or 
obsequiousness,  or  a  desire  to  squeeze  money  out  of  simple 
men^s  purses,  or  some  other  purse*end,  doth  not  inform,  but 
sycophantize  and  calumniate ;  either  forging  crimes  where 
there  is  no  ground  at  all,  as  in  the  case  of  Naboth  and  Me- 

*  Britson,  de  formulis,  lib.  3.    Baron,  Annal.  Ann.  325.  Sect.  203. 

t2 


276  THE    SHIELDS    OF    THE    EARTH.       [&ERM.  1. 

phiboshetb  ;  (1  Kings  xxi.  13.  2  Sam.  xvi.  3,  4)  or  by  con- 
ning representing  innocent  actions  under  the  shape  of  crimes, 
as  in  the  case  of  David's  messengers  to  Hanun.  (2  Sam.  x.3) 
It  were  well  these  men  (or  rather  these  wolves)  would  re- 
member whose  style  it  is  to  be  the  accuser  of  the  brethren ; 
{Rev,  xii.  10)  that  they  may  speedily  make  use  of  Saint  John 
Baptises  refuge  from  the  wrath  to  come,  *'  Do  violence  to  no 
man,  neither  accuse  any  falsely.*^  {Luke  iii.  14) 

Secondly,  *  Inter  Innocentem  et  Testem/  between  inno- 
cence and  the  witness :  who  haply  may,  sometimes,  out  of 
ill- will,  fear,  or  some  other  base  end,  either  forge  a  testimony, 
as  Gashmu ;  {Nehem.  vi.  6,  7)  or,  at  least,  stretch  and  tender 
a  truth  beyond  measure,  to  do  mischief  with  it,  as  Doeg. 
{Psalm  Iii.  3,  4)  It  were  well  these  men  would  remember 
too,  that  a  witness  should  be  ^  Clypeus,'  not  '  Malleus,'  a 
shield,  not  a  maul  or  hammer.  {Prov.  xxv.  18) 

Thirdly,  ^  Inter  Innocentem  et  Advocatum.'*  between  in- 
nocence and  counsel  sometimes,  who,  haply,  *per  verborum 
aucupia  et  tendiculas,'  as  Tully  speaks,  by  cunning  con- 
struction either  of  laws  or  actions,  may  unawares  protect 
injury,  and  wrong  innocence.  I  hope  they  too  will  take 
God's  charge,  not  to  speak  in  a  cause  to  wrest  judgement; 
{Exod.  xxiii.  2)  but  rather  resolve  with  Saint  Paul,  "  I  can 
do  nothing  against  the  truth  ;"  (2  Cor.  xiii.  8)  remembering 
that  pleading  should  be  to  bind  and  heal,  not  to  wound  or 
destroy.  ^  {Jer.  xxx.  13)  It  is  a  noble  duty  to  be  a  shield  of 
the  earth,  but  a  very  ill  oflBce  it  is  to  be  'AottIj  Aij^rpix^, '  Scu- 
tum prwdatorum,'  as  the  old  glossary  hath  it. 

Fourthly,  '  Inter  Innocentem  et  Judices  facti,'  between 
innocence  and  the  jury  :  for,  many  times,  a  tatoe  jury  (as  one 
speaks)  by  the  craft  of  one  cunning  fellow  in  the  company, 
who  haply  comes  possessed  with  prejudice  to  the  cause,  or 
ill-will  to  the  person,  may  swallow  any  thing,  and  give  in  a 
verdict  to  the  oppression  of  innocence.  It  were  well  tliey 
would  learn  too,  not  to  go  like  sheep  one  after  anotber, 
("  qua  itur,  non  qua  eundum"),  but  to  be  led  by  the  sacred- 
ness  of  their  oath,  and  the  light  of  their  evidence ;  not 
blindly  to  suffer  their  consciences  to  be  over-ruled  by  ano- 
ther man'*s  prejudice. 

Lastly,  *  Inter  Innocentem  et  Ministros,"  between  inno- 
cence, and  the  officers  and  servants  of  the  Court,  by  whose 


8KU&t.  I.]     THE    SHIELDS    OK    THE    KAUTH.  277 

arts  it  may  sometimes  happen,  as  he  said,  "  At  tu,  victrix 
provincia,  ploras,*^  that  a  man's  relief  shall  be  as  heavy  as 
the  injury  it  removes.  I  have  heard  of  a  great  Diana,  called 
Expedition,  by  which  there  is  brought  no  small  gain  to  the 
craftsmen  It  was  a  good  speech  of  an  evil  Emperor,  "  that 
by  bad  servants,  '*cautus  et  optimus  venderetur  Imperator,** 
the  most  wary  and  best  Emperor  might  be  sold.  It  were 
well  these  two  would  remember,  under  what  terms  they  must 
receive  their  salvation  ;  "  Well  done,  good  and  faithful  ser- 
rant.^  If  evil,  if  slothful,  take  heed  of  what  follows.  It  is 
no  •  Date^  any  longer  then ;  it  is  '  Auferte,*  all.  "  Take  away 
this  talent  i*  and  that  sounds  almost  as  terribly  to  some  men, 
as  ^Take  away  his  soul.''  Thus  you  are  'Scuta  inter  Reum 
et  Terram,'  between  guilt  and  the  land. 

Next,  You  must  be    *  Scuta  inter  Deum  et  Terram'  too, 
between  judgement  and  the  land,  to  stand  in  the  gap  ;  to  re- 
move those  calamities  which   public  sins  deserve  and   pro- 
voke.    Such  a  shield  David  was  in  a  public  famine,  for  the 
cruelty  of  Saul  against  the  Gibeonites  :  first  he  went  to  Qod, 
tDd  then  he  executed  judgement;  and  so  the  famine  ceased. 
{2  Sam.  21)     Such  a  shield  was  Joshua,  in  a  common  flight 
of  Israel  before  the  enemy  ;  first  he  goes  to  the  ark,  and  then 
to  the  sword,  and  so  Israel  prevails  again.  {Josh,  7)     Such  a 
shield  was   Moses,   when   God's  wrath   waxed  hot  against 
Israel  for  the  golden-calf:  first  he  went  to  God  to  pray  for 
die  people,  then  Levi  to  the  sword  to  prune  them  ;  and  by 
that  means  the  breach  was  stopped,  and  the  judgement  pre- 
vented.   {Exod.  xxxii.  10)     But  when  it  came  once  to  this, 
*^  there  is  robbery  and  oppression,  and  dishonest  gain  ;  and 
I  sought  out  a  man  to  stand  in  the  gap,  and  make  up  these 
breaches,  and  there  was  not  one;"  {Ezek,  xxii.  30)  when  to 
this  once,  '*  run  to  and  fro  through  Jerusalem,  and  find  me 
out  a  man  that  executeth  judgement,"*  and  no  answer  return- 
ed but  this,  *'  the  poor  are  foolish  and  cannot, — the  great, 
proud,  and  will  not  iT  when  thus  bones  are  out  of  joint,  and  no 
binders  to  set  them  ;  public  provocations,  and  none  to  pre- 
vent them ;  then  God's  mercy  was,  as  it  were,  at  a  stand  ; 
••Quomodo   propitius  esse  potero?'     How  shall   I  pardon 

*  Dioclesianus  apud  Vopiscum  in  Aureliano. — Nehem.  v.  Ift.  Prov.  lix.   10. 
and  xzis.  12. 


# 


278  THE   SHIELDS   OP    THE    EARTH.     [SERM.  I^ 

thee  for  this  ?  {Jer.  ▼.  7)  Now  therefore,  that  the  flood- 
gates of  Ood^s  judgements  have  been  so  long-time  open  in 
the  world,  and  the  countries  of  our  neighboars  made  dronk 
with  the  blood  of  their  inhabitants ;  you  that  are  shields  of 
the  earth,  by  your  zeal,  piety,  and  execution  of  jndganenty 
stand  up  between  God  and  his  people,  (whose  mighty  sins 
hare  clamoured  as  loud  for  a  scourge  as  any)  that  God  may 
be  pleased  still  to  delight  in  us. 

And  there  is  a  great  emphasis  in  the  word  '  TerrsB,' 
<^  shields  of  th^  eaorth."  Your  protection  must  be  general^ 
and  your  care  aiid  dignity  uniTersal :  every  member  of  the 
land  must  find  shelter  under  your  shade.  You  must  be  like 
the  sun,  whose  beams  shine  with  as  sweet  a  benignity  oa  a 
garden  of  cucumbers,  as  on  the  forest  of  Lebanon.  Your 
justice  must  extend  itself,  like  Solomon's  wisdom,  from  the 
cedar  to  the  hyssop.  You  shall  hear  the  small  as  well  as  the 
great,  and  not  be  afraid  of  the  face  of  man.  {DaU.  i.  17) 
"Ano  wpoKptfMtrog  is  the  apostle^s  rule  ecclesiastieal,  and 
it  reacheth  to  all  jurisdictions :  observe  these  things  'without 
prejudice,'  or  preferring  one  before  another.  (1  Tim*  v.  21) 
lAws  should  not  be  either  like  nets,  to  let  oat  little  fishes, 
and  t6  catch  great  ones ;  nor  yet  like  cobwebs,  to  be  broken 
by  gtekt  offenders,  and  to  catch  flies.  Therefore,  as  Magis* 
trates  are  heiie  called  '  Scuta  Terr»,'  so  the  law  is  with  us 
called  *  Lex  Tetrss,'  to  note  the  universal  benignity  thereof, 
and  the  equal  interest  which  each  person  is  to  have  therein. 
To  weigh  one  man's  cause  by  the  rule  of  the  law,  anothei^s 
by  the  rule  of  favour, "  prejudice,  or  partial  afiection,  is  like 
divers  weights  and  measures,  which  the  Lord  abhors.  This 
is  not  to  be  *  Scutum,'  but  '  Galea,'  a  helmet  only  to  protect 
the  heads  of  the  people.  I  speak  not  as  an  accuser,  God, 
forbid;  we  heartily  blees  God  for  the  integrity  of  you,  ooi 
reverend  judges.  But,  as  St.  Peter  speaks,  <'  Though  yoa 
know  these  things,  yet  I  put  you  in  remembranee )"  so, 
though  you  do  these  things,  yet  I  put  you  in  rememfaiance 
too,  *'  Ut  quod  facitis,  faciatis  ;'^  or  rather  as  St.  Paul  to  the 
Thessalonians,  '*  That  you  would  abound  more  and  more." 

And,  indeed,  give  me  leave  to  be  your  remembranctiv 
Very  great ^  princes  have  had  theirs:  Philip  of  Macedon,a 

«  Aug,  de  Civit.  Dei,  1. 19.  c.  21.  ^  rff/u/.  Apolog.  cap.  94. 


BfiUM.  I.j    THE   SHIELDS    OF    THE    KARTH.  270 

page  with  a '  memento'  for  him:  The  king  of  Persia  %  a  stand- 
ing officer  with  a  memento,  'Avoffra,  i  Boo-iXiu,  fpint^i  vpoy. 
pirm9,  and  Urmra,  fif/xnjo-o  rmv  'Adifmlow.  Nay,  God  himself 
it  put  in  remembrance.  {Ina.  xliii.  26)  There  are,  that  are 
called  the  Lord*^  remembrancers.  {I$a.  Izii.  6) 

You  are  skkUt.  Remember :  First,  a  shield  is  a  merciful  ** 
weapon,  none  more :  Weapons  are  distinguished  into  '  arma 
emI  tegendum,'  and  *  arma  ad  nocendum.'  You  are  of  the  first 
MMty  and  that  not  galea,  only  for  the  head  ;  nor  lorica,  only 
fbr  the  breast ;  but  a  shield,  which  being  a  moveable  wea- 
pon, carries  protection  up  and  down  to  the  whole  body. 
Yoar  power  is  like  that  of  the  church ',  for  edification,  not  for 
deetmction.  (2  Cor.  x.  8)  It  is  noted  by  Tacitus  amongst 
the  virtues  of  Agricola,  **  Non  poBnft  semper,  seepe  poenitentii 
oootentus  fuit**  And  surely,  if  with  Abraham  you  can  drive 
ftway  the  birds  from  the  sacrifice,  though  it  be  more  trouble- 
loaie,  yet  it  is  more  merciful  than  to  shoot  them.  I  confess 
KHBe  evils  may  be  scattered  with  the  wheel;  but  where  the 
Bje  can  do  it,  it  is  far  the  better.  (^Prov.  xx.  8,  26)  Basil  the 
Oieat'  noteth  in  his  times,  as  a  custom  in  secular  judica- 
ture, not  to  give  sentence  on  a  malefactor, ''  nisi  priiis  obduc- 
tis  velis  :^  The  judges  withdrew  themselves  under  a  curtain, 
md  considered  weightily  the  merits  of  the  fact ;  heard  what 
oovld  be  alleged  in  favour  of  the  delinquent;  used  all  mer- 
sifiil  consultation,  to  let  it  appear  that  when  they  punish 
lin,*  yet  they  pitied  humanity.  When  you  must  needs  pass 
lenCence,  yet  remember  you  do  it  on  a  man,  whose  nature  is 
the  same  with  yours,  whose  soul  is  immortal  and  precious  as 
foura :  and  therefore  though  the  sinner  must  die,  do  all  you 
Ban  that  the  soul  may  live. 

Secondly :  Remember,  a  shield  ^  is  a  venturous  weapon,  a 
lund  of  surety,  which  bears  the  blows,  and  receives  the  in* 
lariea,  which  were  intended  to  another ;  ventures  the  cutting 
ind  tearing  to  do  good ;  as  a  candle,  which  wastes  itself  to 
*tiKg^^ten  others.  Such  a  shield  was  David :  "  Not  against  the 

•  Hcndoc.  lib.  9.  *  Tigds  ^C^gytaluM,  od  w^s  (i$p».  Aritt,  ad  Alexand. 

I  VM.  Jvn.  Epiic  158.  f  Basil,  EpisL  79.  ad  Eustidiium.  f  Sic  suc- 

Beueu  iniqaitati,  ut  oontulas  hamanitaii :  August,  EpitL  159.  ^  Nenra 

■pod  Plin.  £p.  lib.  10.  Justitia  foras  specut,  tou  le  ad  alienas  utilitatn  porrigit. 
Oicira.  Sauc>  Conaolat.  ad  Polyb.  c.  l6,^Arut,  Ethic,  lib.  S.  cap.  10.— XriMf*. 
dt  Mfmofibil.  Soorat. 


260  THE    SHIELDS    OF    THE    EARTH.     [sERM.  r. 

sheep,  rather  against  me  let  thine  band  be.*^  (2  Sam.  x) 
Such  was  Moses  :  "  Blot  rae  out  of  thy  book,  rather  than  not 
forgive  thy  people.**'  (Exod.  xxxii.  32)  And  such  should  all 
the  anointed  ones,  the  magistrates  and  the  ministers  be, 
like  Joshua  and  Zerubbabel,  who  emptied  themselves  of  the 
golden  oil,  and  were  content  to  be  diminished  for  the  good 
of  others.  {Zech.'w,  12). 

Thirdly :  Remember,  a  shield  is  a  strong  weapon,  to  repel 
the  darts  of  wickedness,  and  break  them  in  pieces.  Your 
tribunals  should  be  '*  reorum  scopulus,'"  as  He  said  of  Cassius ; 
or,  as  Solomon  speaks,  ^' You  shall  scatter  the  wicked."^  {Prav. 
XX.  26)  If  a  man  be  '  impius  ad  mortem,^  guilty  of  high 
crimes,  capital,  both  by  municipal  and  divine  law  too ;  there 
the  rule  is  peremptory,  "  Non  parcat  oculus,  non  accipias 
pretium.*^  No  pity,  no  price,  must  ransom  there.  {Dent,  xiii. 
8.  Numb,  xxxv) 

Fourthly :  Remember,  a  shield  is  an  honourable™  weapon ; 
none  more.  Taking  away  of  shields  was  a  sign  of  victory ; 
(2  Sam.  viii.  7)  preserving  them,  a  sign  of  glory.  {Ezek.  xxvii. 
10)  They  used  to  inscribe  their  arms  and  ensigns  of  honour 
upon  their  shields ;  to  raise  their  princes,  and  to  show  them 
to  the  people  upon  their  shields.  Do  you  so  too.  The 
mercy,  righteousness,  and  piety  of  our  dread  sovereign,  can 
no  better  way  shine  forth  with  sweet  influence  and  gracious 
benignity  upon  his  people,  than  by  your  lustre.  Christ  was 
crucified  before  the  eyes  of  the  Galatians  in  St.  Paul's  min- 
istry :  So,  I  may  say,  a  prince  is  honoured  before  the  eye* 
of  all  his  subjects  in  a  judge's  integrity. 

Fifthly :  Remember,  a  shield  must  ever  have  an  eye  to 
guide  it:  You,  the  shields ;  and  the  law,  the  eye.  God  him- 
self, when  he  judgeth,  maketh  special  use  of  his  eye :  **  Being 
I  have  seen,"  in  the  case  of  Israel.  {Exod.  iii.  7)  •*  I  will  go 
down  and  see,"  in  the  case  of  Sodom.  (Gen.  xviii.  20)  He 
did  it  not  to  inform  himself;  he  did  it  to  instruct  you. 
There  are  many  intricacies  and  perplexities  in  business. 
Wicked  men  are  like  harmful  beasts,  they  love  '  confasa 
vestigia.^  There  are  nimble  and  cunning  fencers,  men  that 
weigh  violence,  {Psalm  Iviii.  2)  that  they  may  do  it  within 


m  Brision.  de  form.  lib.  4.— P/tit.  Hist.  Nit.  lib.  35.  cap.  2,  3.  Pelr.  CrimUHt 
lib.  16.  cap.  3. 


SEUM.  1.]      THE    SHIELDS    OF    THE    EARTH.  281 

compass;  men  that  plow  lies,  as  Siracides  speaks ;( £cc/e- 
iiasticus  vii.  13)  that  are  artificers  at  it,  and  teach*  it  their 
tongues ;  {Jer,  ix.  5)  that  lay  nets  and  contrive  injury 
with  cunning ;  {Jer.  v.  26)  that  use  all  the  art  that  may  be, 
88  Tully  boasted  of  himself,  to  cast  a  mist  before  the  eyes  of 
the  judges.  In  this  case,  innocence  may  quickly  sufler  in- 
jury, except  the  shields  be  guided  by  a  curious  and  perspi- 
cuous eye.  Therefore  statesmen  and  ministers  of  justice 
amongst  the  Persians,''  were  called  *'  The  eyes  of  the  king,? 
by  whom  he  did  dispense  the  affairs  of  the  kingdom  with 
wisdom  and  righteousness.  In  this  point,  God  is  very  strict 
in  his  charge^  to  the  judges  of  Israel,  not  to  huddle  or  slub- 
ber business  over  with  a  half  hearing;  but  to  inquire,  and 
make  search,  and  ask  diligently,  and  find  out  the  truth  and 
certainty  of  a  thing,  before  they  proceed  to  sentence. 

It  were  good  to  remember  you  of  one  thing  more  before 
we  leave  this  point;  it  will  preserve  you  humble,  upright, 
and  merciful ;  and  that  is  this :  As  you  are  '  scuta  terra;,'  so 
you  are  *  scuta  terrea'  too :  shields  of  the  earth,  but  yet 
shields  of  earth.  Nothing  better  in  the  war  to  deaden  the 
cannon  than  a  mound  of  earth  ;  but  yet  it  will  moulder  and 
decay  of  itself.  The  gods  of  the  earth  must  die  like  men ; 
(Psalm  Ixxxii)  the  kings  of  the  earth  must  vanish  like  foam 
upon  the  waters;  {Hosea  x.  7)  and  when  they  are  gone  from 
their  own  tribunals,  they  must  appear  before  a  greater. 

I  will  now  beg  but  one  inch  of  your  time  and  patience 
more,  to  remember  you  of  our  third  particular,  **  exaltatus 
est.*^  Never  better  can  the  trumpet  sound,  or  the  people 
say  Amen  to  any  thing  than  to  that,  ^^  When  the  rulers  of 
the  earth  do  belong  to  God ;"  do  submit  their  crowns  and 
consciences  to  his  kingdom ;  do  countenance,  restore,  and 
advance  his  truth  and  worship ;  when  they  are  shields,  to 
administer  justice,  and  protect  the  land;  then  never  more, 
*'  Vehementer  exaltatus  est,^  is  the  God  of  Israel  highly  ex- 
alted. *  When  the  rulers  and  princes  that  rid  on  white  asses, 
sat  in  judgement,  and  offered  willingly  to  the  Lord, 
*'  Then  praise  ye  the  Lord  ;  bless  ye  the  Lord.  Awake,  awake, 
Deborah ;  rise,  Barak,  and  lead  thy  captivity  captive.*^  (Judges 

»  Pialm  I.  \9.  iciv.  20.  Job  xiii.  4.  •»  Brissoti,  de  Regno  Ptnarum, 

lib.  1.  p.  125,  126.  c  Deut.  liii.  U,  17,  and  ii.  19,  17. 


282  THE   SHIELDS    OF    THE    EARTH.      [SEIilf.  I. 

V.  2,  8)  When  David  and  his  nobles  ofiered  willingly  to 
the  House  of  the  Lord ;  then,  **  Vehementer  exaltaius,^ 
^^  Thine,  O  Lord,  is  glory,  and  victory,  and  majesty,  and 
thou  art  exalted  as  head  above  all.'"  (Chron.  xxix.  6^  II) 
When  kings  stand  up,  and  princes  worship,  because  of  the 
Lord,  /'  Then  sing,  O  heaven,  and  rejoice,  O  earthy  and 
break  forth  into  singing,  O  ye  mountains.'^  (Isa.  xlix.  7,.  13) 
When  the  kings  of  Tarshish  and  the  isles  offer  gifts,  and  fiedl 
down  before  him,  "  Then  let  all  the  world  be  filled  with  his 
glory,  amen,  and  amen.*"  {Psalm  Ixxii.  10,  19)  As,  on  the 
other  side,  when  it  came  to  this,  **  ^dificantes  reprobarunt;'* 
and  *'  do  any  of  the  rulers  believe  on  hhn;^  {John  vii.  48) 
when  it  came  to  Herod's  ^  illusit,^  to  Caiaphas'  '  expedit,^  to 
Pilate^s  ^  tradit,'  that  they  gathered  together,  not  unto  him,  but 
against  him ;  {Acts  iv.  26)  then  I  confess  there  was  an  <  exal- 
tatus^  still,  but  like  that  of  the  brazen  serpent,  {John  iii.  14) 
on  a  pole,  not  on  a  throne ;  and  we  know  what  a  few  years 
after  produced^  even  wrath  to  the  uttermost.  Consult  the 
prophecies  of  it,  Matth.  xxiv. ;  or  the  story  of  it  in  ^  Josephus 
and  ^  Hegesippus ;  you  shall  find  that  there  never  was  sorrow 
like  the  sorrow  of  that  nation,  who  made  their  Messiah  a 
luan  of  sorrow. 

If  I  should  be  asked  the  reason  of  that  long,  uninterrupted, 
and  most  blessed  tran(]uillity  which  these  our  kingdoms 
have,  to  the  envy  and  astonishment  of  other  nations,  so  long 
enjoyed, — when  our  neighbours  (doubtless  as  good  as  we; 
for  we  are  a  repining  and  unthankful  people)  have  had  their 
land  fetted  with  the  blood,  and  dunged  with  the  carcases  of 
its  own  inhabitants ;  next  to  the  most  free  and  most  wonderful 
favour  of  our  good  God,  other  reason  I  would  not  allege  but 
this,  ^*  Principes  populi  congregati  sunt  ad  Deum  Abraam  f 
our  gracious  princes,  our  wholesome  laws,  our  Josiah,  our 
Deborah,  our  David,  our  Solomon,  have  supported  and  main* 
tained  the  throne  of  Christ,  and  the  faith  of  the  gospel :  our 
nobles,  and  worthies  of  church  and  state,  have  in  their  assem- 
blies offered  willingly,  and  made  mounds  about  the  worship 
and  house  of  God,  to  establish  it  in  the  beauty  of  hohness 
and  of  peace ;  and  therefore  the  Lord  hath  been  the  sbiekk 

d  Ji^trpk,  de  BcUo  Judaico,  li.  6, 7.  •  Heget^,  de  Excidio  Hicmolyia. 

lib.  5. 


SERM.  I.]       THE    SHIELDS    OF    THE    EARTH.  283 

of  our  nation,  because  the  *  shields  of  our  nation  have  be- 
longed unto  the  Lord/ 

And  now  what  remains,  but  that  we  the  people  praise  the 
Lord  for  these  mercies  past:  and  make  prayers  and  supplica- 
tions for  the  shields  of  the  earth,  that,  under  them,  still  we 
may  lead  a  holy  and  peaceable  life,  and  the  God  of  Abra- 
ham may  be  still  exalted.  And  that  you,  the  reverend  mi- 
nisters of  justice  (who  go  about '  ad  inquirendum  fermentum/ 
to  search  and  purge  out  the  leaven,  and  to  make  up  the 
breaches  of  the  land)  may  be  so  zealous  for  God,  so  faithful 
to  oar  sovereign,  so  valiant  for  the  truth,  so  wise,  righteous, 
and  merciful  in  judgement,  that  the  eye  which  seeth  you,  may 
bless  you,  and  the  ear  which  heareth  you,  may  give  witness 
to  you ;  that  all  the  people  may  see  that  the  wisdom  of  God  is 
in  yon  to  do  judgement,  and  may  return  from  your  tribunals 
with  songs  of  shouting.  The  ^  shields  of  our  country**  have 
shewed  themselves  to  belong  to  God ;  and  therefore,  '  vehe- 
menter  exaltetur,^  let  him,  in  tl^  mouths  and  hearts  of  all 
good  people,  be  highly  magnified  and  exalted  still. 

The  God  of  all  grace  and  consolation  grant  these  mercies 
to  you  and  us ;  be  a  shield  to  protect  you,  a  sun  to  guide 
you,  an  exceeding  great  reward  to  comfort  and  honour  you, 
in  all  your  counsels,  judgements,  journeys,  and  returns. 

To  this  one  God,  in  three  persons,  the  Father,  the  Son, 
and  the  Holy  Ghost,  be  all  glory,  praise,  majesty,  and  domi- 
nion^  now  and  for  evermore.  Amen. 


SERMON 

TOUCHING    THE 

PEACE  AND  EDIFICATION 

OF  THE 

CHURCH. 

Preached  at  the  lecond  Triennial  Visitation  of  the  Right  Reverend  Father  io 
Ood,  Frands  Lord  Bishop  of  Peterhorough,  at  Daventry  in  Nortfaamptoi- 
ihire,  July  12,  1673. 


ROM.   XIV.   19. 

Let  us  therefore  follow  after  the  things  which  make  for  peace, 
and  things  wherewith  one  may  edify  another. 

Every  gift  of  God,  by  how  much  the  more  excellent  it  is 
in  itself,  by  so  much  the  morCi  through  the  subtilty  and 
malice  of  Satan,  it  is  subject  unto  abuse ;  aud  as  the 
wisdom  of  God  doth  order  evil  things  unto  good,  so  the 
cunning  of  sin  doth  pervert  the  best  things  unto  evil,  and 
turn  the  very  grace  of  God  into  wantonness. 

Chrisfs  coming  was  to  set  prisoners  at  liberty,  Isai.  ki.i- 
and  of  all  other,  this  of  Christian  liberty  is  one  of  the 
choicest  jewels,  with  the  custody  whereof  he  hath  entrusted 
his  church. 

This  liberty  is  twofold,  either  from  bondage  spiritual  under 
sin  and  Satan,  or  from  bondage  carnal  under  the  ceremonies 
of  the  Mosaical  law,  which,  in  opposition  to  the  royal  aod 
perfect  law  of  liberty*,  is  called**  an  intolerable  yoke,  and 
commandments^  which  were  not  good. 

Two  sorts  of  men  there  were,  who,  professing  the  reli- 

•  J4in]es  i.  25,  and  ii.  8.  •>  Acts  xv.  10.  c  E*ek.  xi.  25.  Vid. 

IrtnaA,  4.  cap.  29, 


SKRM.  II.]    THE    P£AC£    OF    Tli£    CHURCH.  285 

^*ion  of  Christ,  did  yet,  through  the  subtilty  of  Satan, 
stumble  at  this  liberty.  Some  were  fal$e  brethren,  who 
dogmatically  taught  against  it;  and  to  these  the  apostle '^ 
would  not  give  place  for  an  hour.  Others  were  weak  brethren, 
who  in  their  consciences  were  not  persuaded  of  this  liberty, 
and  were  offended  at  the  use  of  it  in  those  whose  faith  was 
better  settled.  With  respect  to  these,  the  apostle  in  this 
chapter  states  the  difference  then  depending  in  the  Church ; 
so  that  neither  the  knowledge  of  the  one  might  breed  scorn 
of  those  who  were  doubtful,  as  weak ;  nor  the  scruples  of 
tlie  other  breed  censure  of  those  who  were  free,  as  wicked  ; 
wherein  premising  a  most  wise  and  pious  maxim,  that  weak 
Christians  ought  to  be  plied  and  cherished  in  the  main  mat- 
ters  of  religion,  and  not  perplexed  with  impertinent  dispu- 
tations ;  and  then  giving  directions  to  both  sides  touching 
their  mutual  behaviour  towards  each  other,  he  proceedeth 
to  state  the  question  itself. 

For  the  ground  whereof,  he  layeth  an  excellent  distinction 
touching  things  indifferent,  which  may  be  considered  either 
*  per  se,'  alone  by  themselves :  and  so  he  states  the  question 
for  the  strong,  verse  14  ;  or  in  '  ordine  ad  aliud,'  with 
respect  to  some  other  thing,  and  so  he  giveth  these  three 
rules. 

1.  In  order  to  the  weak  :  so  liberty  must  give  place  to 
charity ;  I  must  rather  restrain  myself,  than  scandalize  and 
hazard  the  safety  of  my  brother,  ver.  13,  15. 

2.  In  order  to  the  doctrines  of  the  gospel.  So  funda- 
mentals, wherein  the  kingdom  of  God  doth  stand,  are  to 
take  place  of  such,  ^'  in  quibus  non  vertitur  salus  Ecclesise  ;^' 
which  therefore,  however  to  be  strongly  vindicated  against 
malicious  corrupters,  are  yet  not  to  be  unseasonably  obtruded 
upon  tender  consciences,  otherwise  agreeing  in  the  substan- 
tial grounds  of  righteousness  and  peace,  ver.  16,  17,  18. 

3.  In  order  to  the  church  of  God.  And  so  the  peace  and 
edification  of  that  is  to  be  preferred  before  the  rigorous  and 
stiff  asserting  of  our  own  private  liberty  :  for  the  edification 
of  the  church  is  God's  work  ;  and  we  ought  not,  by  impru- 
dent and  immoderate  pertinacy  in  smaller  things,  to  disturb 
or  hazard  the  work  which  God  hath  set  us  to  do. 

d  Gal.  ii.  4.  5. 


286  THE   PEACE   OF   THE   CHURCH.     [SJSRM*  II. 

And,  from  these  three  grounds,  the  apostle  windeth  up  the 
whole  controversy  in  two  definitive  conclusions  : — 

1.  That  in  case  ofscandalto  weak  Christians,  and  therefore 
much  more  in  case  of  scandal  and  disturbance  jtp  the  chorcfa, 
men  ought  rather  to  suppress  their  opinions  in  matters  of 
an  indifferent  nature,  and  to  enjoy  their  persuasions  between 
God  and  their  own  conscience;,  than,  by  un3easonable  vin- 
dicating them^  to  offend  either  ojie  or  other,  Ver.  21, 22« 

2.  That  things  standing  ^  per  se/  men  ought  not  to  cross 
the  determinate,  though  erroneous,  judgement  of  their 
•conscience :  because  whatsoever  is  not  of  faith,  is  sin,  yer.  23. 
Things  standing*  I  say,  *^  by  themselves  alone  C  as  meate 
and  drinks  in  the  church  at  that  time  did.  Otherwise,  when 
any  materioJ  act  doth  intervene  to  alter  the  indifference  of 
the  thing  (though  not  its  nature,  and  as  to  liberty  of  con- 
science, yet  in  its  use,  and  as  to  liberty  of  practice)  as  an 
act  of  sovereign  authority;  in  this  case  men  shonld  labour 
to  rectify  their  judgements,  that  they  may  not  lie  between 
the  two  difficulties  of  a  doubtful  conscience  on  the  one  hand, 
and  an  undutiful  practice  on  the  other. 

The  vrords  of  the  text  belong  unto  the  third  of  the  foie^ 
mentioned  rules ;  and  they  contain  a  wise  and  godly  diceo- 
tion  for  all  Christians,  but  chiefly  for  dispensers  of  the  gos- 
pel, that,  in  case  of  any  emergent  differences  amoi^  bre- 
thren, we  should  bound  our  behaviour  by  these  two  liiaitB;--«> 

1.  To  preserve  and  pursue  ri  i%  ^^pmh  ^*  I'he  things  that 
make  for  peace." 

2.  That  this  peace  must  be  such,  as  will  conuat  with,  and 
promote  the  good  "  of,  the  church,  xei  rat  rris  oixoSofuj^ •  And 
then  for  the  manner,  how  to  do  it,  it  is  imxoiiMP,  not  only 
to  meet  with  these  things  when  they  are  obvious  and  offered 
to  us,  but  to  pursue  and  run  after  them,  when  they  seem  to 
fly  away  from  us.  And  so  there  must  be  an  §1  ^tnccrh  *'  if 
haply  it  be  possible"  to  overtake  them. 

I.  Tet  Tfis  elpn^ig,  **  The  things  which  make  forpeace.^  B^t 
is  not  the  church  of  Christ  set  forth  unto  us  in  the  ^  scnp- 
ture  as  a  Militant  Church,  an  army  with  banners  P  How  tbfo 
to  pursue  peace?    Certainly  as  Christ  is  set  forth  in  the 

A  Heb.xii.  14.  b  Rom.  xii.  18. 


SERH.  II.]   THE  PEACE  OF  THE  CHURCH.      287 

scripture  as  a*  Captain  ;  a  ^  leader ;  a^  man  of  war ;  a**  lion 
of  the  tribe  of  Judah  ;  the  *  victorious  tribe  ; — so  is  he  as  a 
'Prince  of  Peace  too.  Honoured  at  his  birth  with  the  style  of 
< '  Emmanuel/  a  name  of  peace  ;  crowned  in  his  baptism  with 
a  ^  dove,  the  emblem  of  peace ;  holding  in  his  hand  a  sceptre, 
the  *  gospel  of  peace ;  being  in  the  building  ^  §if  xt^oX^y 
ymvloLi  '  a  comer-stone/  the  place  of  peace ;  coming  into  the 
world  with  a '  song  of  peace  ;  going  out  of  the  world  with  a 
""  legacy  of  peace  ;  in  one  word,  a  perfect  Moses,  the  meek- 
est man,  and  yet  the  mightiest  warrior  ;  a  true  David,  a  man 
much  versed  in  battle,  and  yet  made  up  all  of  love ;  °  send- 
ing  a  sword  in  one  place,  and  ^  sheathing  up  a  sword  in  ano- 
ther ;  P  careless  of  offending  in  case  of  piety,  and  tender  of 
offending  in  case  of  liberty.  Thus  he ;  and  thus  his  church 
too,  *  Salem,'  a  place  of  peace ;  Jerusalem,  a  vision  of  peace  ; 
and  yet  therein  a  fort,  and  an  armory  for  shields  and  buck- 
lers. Cant,  iv.  4. 

To  know  the  difference,  we  are  to  distinguish  both  con- 
cerning persons,  and  concerning  things. 

For  persona :  the  same  apostle  who  here  teacheth  us  to 
compassionate  the  weak,  doth  teach  us  elsewhere  to**  with* 
stand  the  obstinate ;  and  he  who,  out  of  tenderness  to  some,  * 
yielded  to  circumcise  Timothy, — out  of  jealousy  of  others, ' 
refused  to  circumcise  Titus ;  "  pleasing  all  men  in  one  case, 
and  "^  forbearing  to  please  in  another  ;  a  ^  servant  to  all  him- 
self, and  yet, '  '^  Be  ye  not  the  servants  of  men.** 

Concerning  things  :  though  the  heathen  man  spake  truly* 
•*  Nihil  minimum  in  Religione,**  yet  we  know  '  our  Saviour 
distinguisheth  between  mint  or  cumin,  and  the  great 
Uiings  of  the  law.    And  the  ^  Apostolical  synod,  between 

•  Heb.  ii.  10.  ^  Mlc.  v.  2.  c  Ezod.  xv.3.  <t  Rev.  v.  5. 

•  Judges  t.  2.  '  bai.  ix.  6.  Mic.  v.  5.  Eph.  \\,  14.  t  Mmtth.  i.  25. 
k  Bdatth.  itU  16.  ^  Rom.  x.  15.  k  Matth.  zxi.  42.  1  Luke  ii.  14. 
m  John  ziv.  27.  Ti^r  clfnfmr  MkwU  iatia^v  ii^KW  i|/iZr,  cS«vcp  iXXi  n  i^en^ptoy. 
Or,  Nax.  Orat.  14.  *Eitn/iptop  Kpov  rois  iavrou  fiaBrrrtus,  fUKXmt  ffvfiwkii^v  ri^r 
•V  mtpn)  oUo^iua^,  ri^y  icanov  clptinyr  6  Kiiptos  iroWXivcr,  Basil,  EpifC.  77.  ad 
IfartLEpist.  ^  Matth.  x.  34.  <>  Jbhoxyiii.  11.  p  Matth. 
siU.  57.  Bifn^uc^t  6iioS  ica2  troAj/iWf.  Chrysott,  fiu^  in  Psalm  fi3.  5,  6. 
Vid.  edam  in  Psalm.  ^.  p.  690.  Edit.  Savil.  '  Gal.  v.  1 .  •  Acts 
jm.  3.  *  Gal.  ii.  3.  »  1  Cor.  x.  23.  «  Gal.  1 10.  1  Thets. 
it.  4.         7  1  Cor.  ix.  19.  2  Cor.  iv.  5.          «  1  Cor.  vii.  13.          *  Valer.  Max. 

•  Mitth.  xxiiL  23.  ^  Acts  zv.  20. 


288  THE    PEACE    OF    THE    CHURCH,    [SEttM.  II. 

things  necessary  and  unnecessary  ;  and  St.  Paul  here  between 
meats  and  drinks,  and  the  kingdom  of  God  ;  '  and  elsewhere 
between  the  foundation  and  superstruction. 

Some  truths  there  are»  whioh  belong  '  ad  fidem  Catboli- 
cam ;'  others,  which  pertain  only  *  ad  scientiam  Theologi- 
cam.**  Some  are "  queestiones  cr/oreco^,  and  others  Xoyio'iiMv,  as 
Gregory  Nazianzen  distinguisheth.  Some  are  '  de  fide/ 
against  those  who  deny  fundamentals  .  others  '  circa  fidem/ 
against  those  who,  by  perilous  super-inducements,  bruise  and 
wrench  the  foundation  :  others  *  praeter  fidera/**  **in  quibus 
salva  fide  qua  Christiani  suraus,  ignoratur  verumy**^  as  St 
Austin  speaks ;  in  which  we  may  err  or  be  ignorant,  believe 
or  suspend,  without  any  hazard  to  the  common  faith.  In 
one  word,  as  ^  TertuUian  distinguisheth  of  sins,  so  may  we  of 
opinions  :  some  are  *'  Quotidianse  incursionis,'^  such  as  are 
usually  incident  to  human  frailty  ;  some  are  '*  Dogmata  de- 
voratoria  salutis,*"  such  as  proceed  from  heretical  pride  and 
blindness. 

Now  the  rule  is  certain,  that,  In  the  great  things  of  the 
"law  and  the  gospel,  which  either  are  foundations  themselves, 
or  are  most  visibly  and  immediately  adjacent  and  contigu- 
ous to  the  foundation,  we  ought"*  ^aycov/^so-doi  as  St.  Jude 
speaks,  '^  to  contend  earnestly  /'  as  there  was  no  small  dis- 
sension and  disputation  between  Paul  and  Barnabas,  and  the 
false  brethren,  who  taught  the  necessity  of  judicial  rites  unto 
salvation.  {Actsxv.  2)  And*  Athanasius  the  Great  would 
not  have  the  orthodox  brethren  to  receive  twov  elpipixii 
any  forms  or  letters  pacificatory  from  George  the  Arian  pe^ 
secutor.  And  ^  Basil  the  Great  giveth  an  excellent  reas<)n 
of  it,  'E^ff^av  ydp  r^v  wKyJmjfra  r^;  mlana)^  oara^  vapeouv^ 


«  1  Cor.  iii.  10,  11.  a  Nazian.  Orat.  14.     'Opff  ^s  od  w€fA  fiucpSv  tkv 

^fuy  ol  \6yoi,  (iXX*  Hvriva  rp6itov  xH  trcirt<rrcvK^vai.  Kai  yiip  oiZ^v^  tfyth 
TwrQiruv  KMcav  dyOpthwv  ytvMai  Saov  dird  ruv  iMayKoiaav,  Method,*:^ 
Epiphan.  Hares.  64. — T<1  fikv  dvdyiaiy  i^x**'  ^d  W  oTpeo-iy.  Uii  dc  praeceptis  d«- 
tinguit  Greg.  Naziaitz*  Orat.  3. — De  creatur4  si  quid  aliter  quam  sese  habet,  sen- 
serimus,  dummodo  non  id  pro  cognito  prseceptoque  tenearous,  nullum  periculom 
est.  De  creatore,  si  aliud  quam  oportet  ac  aese  res  habet,  nobis  persuadetar,  per- 
niciosissimo  errore  decipimur.  Aug.  de  Lib.  Arb.  lib.  3,  cap.  21.  et  de  Gen.  ad  lit. 
lib.  10.  cap.  23.  b  Aug.  de  peccato  Origin,  cap.  23.  c  j\trL  de 

Pudicit.eap.  19.  ^  Jud.  ver.  3.  ^  .Jthan.  £pi:>t.  ad  Orthodozoi.  De 

hujusmodi  Epistolis,  quae  formats,  communicatoriae,  et  pacifies  vocabantur,  fid. 
Aug,  Epist.  136.  et  Opt.  lib.  2.  ^  Basil.  Ep.  325.  ad  Epiphan. 


jSLKii.  ik]  the  peace  of  the  church.  289 

§U9,  ouxfri  wipas  rm  kSyw¥  w^9fu¥f  If  once  we  shake  the 
Minplicity  of  the  faitli,  aud  retain  not  that  as  a  rule  and 
measure  of  inferior  diti'erencesy  disputes  and  contentious 
will  prove  endless.^ 

This  care,  then,  and  circuoispection  is  chiefly  to  be  used 
in  these  three  cases;  as  a<  learned  Prelate  of  our  Church 
hath  observed  : — 

1.  In  case  ^  of  heresy,  when  adversaries  deny  or  deprave 
the  faith  of  the  gospel ;  as  ^  Hyineneus  and  Philetusy  who, 
teacliing  against  the  resurrection,  overthrew  men^s  faith. 

2.  In  case  of  idolatry  :  ^  ^*  If  Israel  play  the  harlot,  let  not 
Jadah  transgress ;"  for  r*^  ffvyxmralkrii,  "  what  agreement 
bath  the  temple  of  God  with  idols:'* 

3.  In  case  of  tyranny  :  when  any  shall  usurp  and  exercise 
domiDion  over  tlie  consciences  of  men  to  bring  them  into 
bondage  unto  doctrines  of  errors,  and  make  articles  of  faith 
for  all  churches  to  submit  unto:  in  which  case  the  apostle 
bad  no  patience.  (GaL  ii.  4,  5)  *  '^  Neque  enim  quisquam 
nostrum  Episcopum  se  esse  Episcoporuni  constituit,  aut 
^rannico  tcrrore  ad  obsequendi  necessitatem  collegas  suos 
adegit :"  they  are  the  words  of  St  Cyprian  in  the  council  of 
Carthage,  upon  the  case  of  re-baptizatioo. 

This  then  being  laid  for  a  firm  foundation,  that  Christ 
where  he  is  **  King  of  Salem,  must  be  King  of  Righteousness 
loo ;  that  the""  wisdom  which  is  from  above,  must  be  first 
pure,  and  then  peaceable ;  that  our  unity  must  be  the  *'  *'  unity 
of  the  spirit  f  '*  Ea  enim  sola  ecclesite  pax  est,  quas  Christi 
pax  eat,^  as  *  St.  Hilary  speaks  ;  the  state  of  this  point  is  iu 
these  two  words.  fltfXffio^.  War  there  must  be  ( I  speak  in  a 
spiritual  sense)  with  principalities,  and  powers,  and  spiritual 
wickednesses:  for  the  Ciiurch  is  militant,  and  hath  weapons 
of  spiritual  wairfare,  given  of  purpose  to  resist  enemies. 
Christ  came  to  send  a  sword  against  all  dangerous  errors  of 
mind  or  manners.  And  as  in  this  war,  every  Christian  mutt 
bave  wflWMrAiky  OffoG,  as  St.  Paul  speaks,  **  the  whole  urmour 


8  BitK  Davenant  in  Epiit.  Pacificat.  nuper  cditA.  ^  Vid.  Euieb,  Hisr. 

U4,C,  IX  et  1.  5.C.  19.  ^.^Gregor.  Naz.  Ont,  12.  p.  203.  Piris  1609.     <  3  llm. 
H.  18.  k  Hos.  iv.  15.  2  Cor.  vi.  16.  ■  Cypr.  lib.  de  scntcut  Episc. 

4c  Heretic,  vtbaptisand.  ^  Heb.  vii.  2.  «  James  iii.  17.  ^  Ephet. 

•V.  3.  «  Hilar,  cuntr.  Afian.  et  Auient. 

VOL.  IV.  f 


290  THIS    PEACE    OF    THE    CHUtiCH.    [8£RM.  11. 

of  God  f'  SO  above  all,  Timothy;  afixl  ^ticb  as^^e  wttg^'mtMt 
be  '^good  soldiers ;''  (2  Tim.  ii.  3)  with  the  ejre  to  watcb, 
-vv'ith  the  tongue  to  warn,  with  the  sword  of  the  spirit  to  con- 
vince and  to  correct,  gainsayers.  JVar^  there  mnst  be;  bat 
fftxog  *' contention^'  and  inward  jarrs  there  must  not  be,  and 
that  for  this  very  reason,  because  there  is  war :  for  as  out 
Saviour  saith,  '' a  kingdom,  divided  within  itself, '  cannot 
stand"  at  any  time;  much  less  when  it  wageth  war  with  a 
foreign  and  potent  adversary,  such  as  Satan,  and  all  other 
enemies  of  the  Church  are,  who  by  the  advantage  of  an  in- 
testine commotion,  would  save  himself  the  labour  of  drawin? 
the  sword,  and  become  rather  a  spectator  than  a  party  in  the 
conquest.  A  notable  example*  we  have  in  Melettns,  and 
Peter  Bishop  of  Alexandria,  both  confessors  of  the  Christian 
faith ;  both  ^  Martyres  designati,^  and  condemned  *  ad  me- 
talla'  for  their  profession ;  who,  upon  a  small  offence,  touch- 
ing the  receiving  of  '  Lapsi'  into  communion,  fell  into  so 
great  a  schism,  that  they  drew  a  partition  between  each 
other  in  the  prison,  and  would  not  hold  communion  in  the 
same  worship  of  Christ,  for  which  notwithstanding  they 
jointly  suffered  :  which  dissension  of  theirs  did  the  Church  of 
God  more  hurt,  by  causing  a  great  rent  and  sect  among  the 
members  thereof,  than  any  persebution  the  enemy  could 
have  raised. 

Greatly,  therefore,  doth  it  concern  all  of  us  in  our  placet 
and  orders  to  put  to  all  our  power,  prayers,  interests,  for 
preserving  the  unity  of  the  spirit  in  the  bond  of  peaccf,  and 
for  pursuing  and  promoting  the  peace  of  Jerumatem,  tbal  in 
nothing  we  give  offence  to  the  church  'df  Ood  ;  rather  be 
willing  to  silence  and  smother  our  privatef  judgements,  to 
relinquish  our  particular  liberties  and  interests,  to  question 
and  mistrust  '  Domestica  judicial  (as  TertuUiati  calls  them) 
our  singular  conceits  ^  and  fancies,  than  to  be,  in  (any  sodi 
thing,  stiff  and  peremptory  against  the  (jjuiet  df  God's  chordi. 
The  weak,  to  be  hi^mble,  and  tractable ;  the  8tit>n^;  to  be 
meek  and  merciful ;  the  pastors,  to  instruct  the  ignorant,  to 
reclaim  the  wandering,  to  restore  the  lapsed,  to  convince  die 
fro  ward,  with  the  spirit  of  meekness  and  compassion :  Tbe 

>  Vid.  Greg,  Naz,  Orat.  1.  p.  35,  36.  •  Bfriphan,  Haies.  eg.        ^  Otmm 

XayurfuA,  Chryst.  in  Gen.  Horn.  4.  ' 


SKRM.II.]   THE  P£AC£  OF  THE  CHURCH.      201 

people  to  obey,  honour,  and  encourage  their  niiniiitera  by  their 
docible  and  flexible  diaposition,  to  suspect  their  own  judge- 
menta,  to  allow  their  teachers  to  know  more  than  they  ;  not 
to  hamper  themselves,  noi\>to  censure  tlieir  brethren,  nor  to 
trooble  their  superiors  by  ungrounded  scruples,  or  unchari* 
table  prejudices,  or  unquiet,  and^  in  the  end/  uncomfortable 
singularities.     How  did  our  Saviour  pcur  out  bis  spirit  in 
that  heavenly  prayer,   for  the  unity  of  bis  peo()le,  '^  that 
they  may  be  one,  and  one  in  us,  and.  made  perfect  in  one  T* 
Howl  doth  the  Apostle  pour  out  his  very  bowels  in  this  respect 
unto  the  church  I  ''  If  any  consolation  in  Chrisr,  if  any  com* 
fort  of  love,  if  any  fellowship  of  the  spirit,  if  any  bowels  and 
mercies,  be  ye  like-minded.'^    Take.heed  of  .strife,  of.  vain* 
glory,  of  pride  in « your  own  conceits,  of  censure  of  your 
brethren,  of  private  respects.     Lay  aside  your,  own  reputa- 
tion ;  be  in  the  fotm  of  servants:  have  such  humble  judge* 
menta,  as  that  you  can  be  willing  to  learn   any,  though 
onwelcorae  truth ;    to  unlearn  any,  though  darling  error: 
have  such  humble  lives  and  purposes^,  as  that  you  can  resolve 
to  obey  with  duty,  whatsoever  you  are  not  able  with  reason 
te  gainsay.     The  godly  princes,  how  careful  have  (hey  ever 
been  to  suppress  and  remove  dissensions  from  God's  church  ! 
CoDStantine*  the  Great  writeth  letters,  publisheth  edicts, 
makes  large  orations  to  the  bishops  of  the  Nicene  council  at 
their  sitting  and  dissolution,  to  no  other  purpose  than  only 
fi(^  preserving  of  peace.     Anastasius  in  the  great  dissensions 
of  the  eastern  and  western  churches  about  the  council  of 
Chmloedon,  touching  the  two  natures  of  Christ,  how  severe 
was  he  to  requir^liiabishcpBto  promote  and  conserve  peace 
m  thechurch,'as  Evagrius  ^  and  Nicephorus  *  note.     To  say 
nothing  of  the  pious  examples  of  our  dread  sovereign '  and 
his  most  renowned  father,  who,  both  by  writings  and  by  in* 
junctions,  by  pen  and  power,  by  argument  and  by  authority, 
have  shewed  their  care  to  suppress  those  unhappy  differences, 
wherewith,  by  the  cunning  of  Satan,  the  churches  of  Go<I 
have,  of  late  years,  been  too  mucli  disquieted. 

c  Suseb,  de  vie  Consunt.  1.  2.  c  63.  68.  lib.  3.  c.  12,  et  20.  d  Bvagrius, 

1.  3.  cap.  30.  •  Nicephorus^  lib.  15,  c.  'J5.  ^  King  James  in  hit  Decla< 

lation  to  the  States  against   Conradus   ybrstius,  and  in  hit  instructions  to  his 
Biilio|M,  anno  1622. 

U  2 


292  THE    PEAC£    OF    TU£    CHURCH.    [SEKli.  Ill 

Considery  beloved,  that  we  are*  ?  brethren  ;'  that  we  have 
"  one  body,  one  spirit,  one  faith,  one  hope,  one  baptism,  > 
one  calling  •/'  brought  out  of  the  same  ^  womb  of  common  ig- 
norance; heirs'' of  the  same  common  salvation;  partaken 
of  a  like  precious  faith  ;  sealed  "^  with  the  same  sacraments; 
fed  with  the  same  manna;  ransomed  with  the  same  price; 
comforted  with  the  same  promises;  insomuch  thati*  Justin 
Martyr  and  Optatus  have  been  charitable  so  far  as  to  call 
Judaizing  Christians,  and  Donatists,  by  the  name  of '  brethren/ 
Whosoever,  therefore,  by  pride,  or  faction,  or  schism,  or  am- 
bitiot),  or  novel  fancies,  or  arrogance,  or  ignorance,  or  sedi^ 
tion,  or  popularity,  or  vain-glory,  or  envy,  or  discontent,  or 
correspondence,  or  any  other  carnal  reason,  shall  rend  the 
seamless  coat  of  Christ,  and  cause  divisions  and  offences;  I 
shall  need  load  him  with  no  othtT  guilt  than  the  Apostle  doth. 
That  he  is  ^'  not  the  servant  of  Christ,**  Rom.  xvi.  17.  .  For 
how  can.  he  who  is  without  peace  or  love,  serve  that  Godi 
who  is  the  God  of  peace;  whose  name  is  love;  and  whose 
law  is  love  ? 

Besides  this,  we,  in  our  calling,  are  brethren,  '  consortio 
muneris,^  and  there  is  a  special  tie  upon  us  to  be  do  strikers; 
(1  Tim.  iii.  3)  not  to  strike  our  fellow-labourers  with  an  eye 
of  scorn,  or  a  tongue  of  censure,  or  a  spirit  of  neglect,  or  a 
pen  of  gall  and  calumny.  We  need  not,  in  any  controversy, 
flee  to  stones,  so  long  as  our  reason  and  learning  holdetb 
out ;  not  to  strike  the  people  of  God,,  either  with  the  rod*.of 
Circe,  to  stupify  and  benumb  them  in  sensual  security  ;  cry- 
ing,  "  peace,  peace,  where  there  is  no  peace  ;*"  or  with  unsea- 
sonable and  misapplied  terrors,  rMm  0TWf/Si}a>iv,  as  the  Apos- 
tle speaks,  "  to  wound  the  conscience,^'  and  to  make  sad  the 
hearts  of  those  whom  the  Lord  hath  not  made  sad.  Cbriat 
our  master  was  consecrated  to  this  office  by  the  spirit^  in  the 

*  Genu  xiii.  8.  Act&  vii.  26.    Psalm   cxxziii.  1.  i  Ephet.  iv.  3C> 

k  Ex  eodem  utcro  ignorantiae,  Tert,  ^  Judc  vcr.  32.  Pet.  L  1.  Acts  if.  U. 

Phil.  i.  27.  "^  Unum  signum  habemus  :  quare  non  in  uupovili  sumoi? 

jfvg.  To.  7.  serm.   ad  pleb.  in    Css.  f  Justin    Martyr,  Meg* 

cum  Triphon.  Optat,  1.  1.  Aug.  contr.  Epist.  Parmen.  lib.  3.  cap,  1.  Not 
habent  Dei  caritatem,  Ecdesiae  non  diligunt  unitatem :  Aug.  de  Bapt.  I  3. 
c.   16.--Vid.  Greg,  Naz,  Orat.  14.  p.  215,  216.  •  *V609^  rvrkwr^  **• 

tA  (Tv^uriy  Upyifv.  Odyts.  k,  238.  ^  Idctrco  et  in  columW  venit  Spirituf 
Sanctus ;  simplex  animal  et  laetam,  non  felle  anurum,  non  roerttbus  tvniflki 
non  unguium  laceratione  violeatum  :  Cypr,  de  Uniut.  Eccletiae. 


S£iftM.  ll.J     THE    P1:;AC£    OF    THK    CMUIiCH.  293 

shape  of  a  dove ;  an  emblem  of  that  meektieas  which  was  in 
him;  and  which,  from  him,  should  descend  upon  all  his  sub- 
ordinate ofiiceis. 

And  as  the  love  of  brethren  should  hold  us,  so  our  jen  lousy 
of  enemies  should  drive  ua  to  keep  up  the  tower  of  David, 
the  peace  of  the  church;  that  by  intestine  difierences,  we 
cause  not  the^adversary  to  ^rejoice,  and  to  speak  reproach- 
fully.    When^  all  the  members  of  the  church  are  fast  joined 
together    '  vinculo  fidei/   *  glutine  caritatis/  by  the   bond 
and  cement  of  faith  and  love;    when  governors,  teachers, 
people,  join  hand  in  hand;  the  one,  to  rule  with  authority 
and  meekness,  the  other,  to  teach  with  wisdom  and  compas- 
sion ;  the  third,  to  honour  both  by  humble  submission  to  the 
judgement,  and  willing  obedience  to  the  guidance,  of  their 
governors  and  pastors ;  then  do  they  cut  off  occasion  from 
those  who  seek  occasion,  and  disappoint  the  expectation  of 
those,  who  (as  a  learned  Civilian  speaks)  do  ^'  captare  tesi- 
pora  impacata  et  inquieta  ;^  whose  best  fishing  is  in  troubled 
waters :  Cor  as  the  Devil  (as  Optatus  speaks)  is  tormented 
with  the  peace  of  brethren ;  so  he  is  most  quickened  and  put 
into  hopes  of  success  in  his  attempts  against  the  church,  by 
those  mutual  ruptures  *  and  jealousies,  which  the  members 
thereof  foment  and  cherish  among  themselves.     When,  by 
the  defection  of  Jeroboam,  Judah  and  Israel  were  rent  asun- 
der; then  came  Shishak  and  troubled  Jerusalem,  2  Chron. 
zii.  2.     It  hath  been,  we  know,  one  grand  objection  of  the 
papists  against  the  reformed  churches,  that  the  dissensions 
amongst  themselves  are  evident  signs  of  an  heretical  spirit, 
as*  Bellarmine,   Stapleton,  and  others  argue;   and  Fitz- 

^  ^Hffcr  yn^cu  tlplafios.  Horn.  Iliad,  a.  Aw/itpiair  fikv  X^P^i  Kvni^ri  H  tf* 
mtr^,  Iliad.  7.  51.  n^  ris  *Ax<um9  BXif^ifiwr  d^giiawtt,  teed  9^rr6^*  Mwci9, 
flittd.  fA.391.  *  Commune  periculum  ooncordiA  propulsandum.  Tacit,  in  vit. 
Agric.  o^v  oirtt  K%*iJLairrrai  iced  i3AcUr7cir^  Bpn^K^l^rri  ri/itrcp^,  aJf  r6  rotr  Marois 
A4/9ifv  Ttyd  tro^X^'^f  &c.  Chry,  Horn.  7.  in  Genes.  toGto  fuCXiffra  Brntjuurr^w  ^ftmv 
nU  vdtnis  throSox^t  ^|ioy,  8ri  v^rrrt  eft  i<nk  h  Kvpi^,  ol  /Up  fca<^ir>«i/^i^t  v^t  ri 
iya^dr^  •/  M  i^trdfitvoi  furd  cxffAwvoias.  Ai3  wo)  KftMovi  ^ork  rift  T«y  drrird* 
Xmf  Imxufijfftms.  BasiL  Epist.  296.  ad  Satalens.  Vid.  etiam  de  Spiritu  lancto, 
oqp.  30.  Naxianz,  Orat.  1.  page  34.  Petr,  JBrod.  deciet.  lib.  Tit.  2.  Sect.  8. 
DoletHit  hoc  Diabolus,  qui  semper  de  fratrum  pace  torquetar.  OptaU  lib.  2. 
Nbn  enet  pravis  hsereiiura  dogmatibus  locus.  Mi)  tit  dUrdroXor  r^tr  rwr  Xb 
*fm^mm  roa  dlXiil^MT^^oti  irrifi€uy6vltp.  Greg.  Nyssen,  de  vit.  Mosit,  p.  190 
*  3  Sam.  i.  20.  zii.  20.  •  Bellarm,  dc  notis  Eccles.  I.  4.  c.  1 1.    StnpUlm 


294  THE    P£AC£    OF   THE    CHURCH.    ,  [iSE&ML.  |I. 

Simon,  an'  Irish  Jesuit,  hath  written  a  whole  volume  of  this 
one  argument,  whichhe  tMs  *  Britannomacbia/  the  ware  df 
the  divines  of  our  country  amongst  themselves.  How  hiq>py 
they  are  ii»  that  pretended  unity^  which  they  make  a  note 
of  their  true  church,  I  refer  to  any  man^s  judgement,  who 
shall  read  the  cro8»  writings  of  die  .English  seooinarieB  and 
Jesuits,  the  Jesuits  and  Dominicans,  $miUi  and  KeUison, 
Loemly  and  Hallier^^Daniel  Jesu  and  Aurelius ;  the  different 
judgements,  concerning  thei  judge  of  controversies  between 
the  Crallic^n  church,  and  those  more  captivated  to  the^Pope^^ 
chair  in  Italy  and  Spain :  to  say  nothing  of  the  two  hundred 
and  thirty-'seven  differences  observed  by  Pappus,  and  three 
hundred  and  odd  by  a  reverend  bishop  of  ours  amongst  the 
Roman  doctors :  so  that,  were  all  this  calumny  a  truth,  we 
could  answer  them  as  f  Gregory  Nazianzen  did  those  in  his 
time,  who  used  the  same  argument,  vfuig  St  ou6w  ^lov  iunfii^n^ 
4fiii;  ajBMpToyeojXfv.  That  they  are  never  the  lless  faulty,  however 
we  may  be  blame*worihy  too.  Only  this  want  of  charity  in 
them>  should  teach  us  never  to  want  unity  within  ourselves; 
but  to  let  such  a  spirit  of  peace  and.  meekness  shew  itself  in 
our  lives,  doctrines,  and  writings,  f  ^'  Ut  nihil  de  nobis  male 
lo<}ui  sine  mendacio.  possint,^  that  they  may  never  have  ad- 
vantage^ with  the  same  ||  breath,  to  speak  both  truly  and  re- 
proachfully, against  us. 

.  And  hereby,  as  we  shall  stop  the  mouth  of  the  adversary, 
so  shall  w«  preserve  the  honour  of  our  religion,  the  success 
of  our  ministry,  the  reverence  of  our  persons  and  functions 
in  tlie  minds  of  the  people,  who  may  haply  be  apt  enough  to 
catch' hold,  as  of  othecs,  so. most. pf  all  of,  jtU<>^  occasions 
which  ourselves,  by  our  mutual  differences,  shall  at  any  time 
administer,  to  neglect  both  our  preaching  and  our  persoos.: 
and  when  they  shall  observe  hot  disagreements  amongst 
learned  men  in  some  things,  how  easily,  think  we,  may  such, 
as  are  more  led  by  the  force  of  examples,  than  by  the  evi- 
dence of  light,  be  induced  to  stagger  an4  t<>;qnestionallf 
*'  Domesticn  calumnisB  gravissimum  fidei  excidium,*  oo 
greater  hindrance  to  the  growth  of  faith  than  domestical 
disagreements.  ^ 

de  prindp.  fidei  doccrinal.  I.  4.  c.  13.     KvUison*s  Suivey,  1.  2,  c  6.   Vid.  D.fif^^ 
of  the  Church,  1.  3.  c.  41,  42.  et  Jftre/.  Apol.  t  Grfg,  Kn.  Om.  13- 

II    Micron.  7  Hilar,  in  Psalm  118.  F. 


8£RAI.  1X«]     TU£    P£AC£    OF    THE    CUUECH.  295 

.  Desired  it  loay  be,  but  hoped  it  canuot'',  that,  iii  the 
church  of  God|  there  should  be  no  noise  of  axes  and  bam- 
loers,  no  difference  in  judgements  and  conceits.  While  there 
is  corruption  in  our  nature, — narrowness  in  our  facuiiias,-^ 
•lespiness  in  our  eyes,— difficulty  in  our  profession,— cunning 
ID  our,,p9emieSy  Su^oifra,  ^  hard  things  in  the  scriptures/ — and 
M  ^nyious  man  to  superseminate ;  there  will  still  be  r/  hipwg 
fpoyppvrifC,  '  men  that  will  be  differently  minded.'*  No  instru- 
ment was  ever  so  perfectly  in  tune,  in  which  the  next  banc} 
that  touched  it,  did  not  amend  something ;  nor  is  there  any 
judgement  so  strong  and  perspicacious,  from  which  another 
Will  not,  in  some  things,  find  ground  of  variance.  See  we 
not. in  the  ancient  churches  those  great  lights,  in  their  several 
ages,  at  variance  amongst  themselves  ?  Irenaeus  with  Victor  ^ 
Cypriap  with  Stephen  %  Jerome  with  Austin*^,  Basil  with 
Damascus  %  Chrysostom  with  Epiphanius^  Cyril  withTbeo* 
doret'?  In  this  hard  necessity,  therefore,  when  the  first 
^vil  cannot  easily  be  avoided,  our  wisdom  must  be  to  prevent 
the  second ;  that,  where  there  is  not  perfection,  yet  there  may 
bft  peace;  that  dissension  of  judgements  break  not  forth  into 
iliamiion  of  hearts;  but  that,  amidst  the  variety  of  our  seve- 
ral cpnceits,  we  preserve  still  the  unity  of  faith  and  love,  by 
which  only  we  are  known  to  be  Christ^s  disciples. 

Qive  me  leave,  therefore,  out  of  an  earnest  desire  of  peace 
and  love  amongst  learned  men,  in  the  farther  handling  of 
this  argument,  briefly  to  inquire  into  these  two  questions : 

L  How  peace  may  be  preserved  amongst  men,  when  differ- 
ences do  arise  ? 

2.  How  those  differences  may,  in  some  degree,  be  com* 
poaed  and  reconciled  ? 

I  For  the  form^r^.let  us  ^rst  jr^qiember,  that  knowledge  is 
apt  to  beget  pride,  ^  and  pride  is  ever  the  mother  of  conten- 
tion; and,  in  Saint  Austin''s  phrase  ^  the  mother  of  heresies 

•  Vid.  KmcenL  Lirinens.  cap.  15,  16, 25 — Isi(L  Pelus.  1. 3.  Epist.  90.  Aug.  Epiit. 
106.  de  CWit.  Dei,  1.  16.  c.  2.  De  Tera  Relig.  cap.  8.  Defm€e,  part  1.  p.  319 ;  et 
l^j€UKt$  Reply,  artic.  8.  p.  294.  b  Euseh,  hist.  1.  5.  c.  16.  «  EuM^h. 

1. 7.  e.  3.         d  Aug.  et  Hier.  in  Epitt.  amoeb.  apud  i^u^ .Ep.  8.  19.  •  Batik, 

Ip.  10,  et  77.    Banm,  an.  372.     Sect.  15,  25.  '  Soxomen^  1.  S.  c.  14, 15. 

S  CyriL  lib.  ad  Bnopuum.     NUeph.  Htsi.  1.  14.  c.  35.  ^  1  Cor.  i.  2, 3. 

Ptoov.  zHi.  10.  *  SupcTbia  haerettcorutn  mater  •  Aug,  dc  Gen.  contra  Ma- 

■i€b.l.9.c8,et  Ep.  89. 


296 


THE    PLACU    Of    -fHE    CHURCH.      [sERM.  II. 


too;  "  Rar6  quiEqnam  circa  bona  sua  satis  cautos '  eat," 
saith  the  historian.  A  very  hard  thing  it  is,  and  rarely  to  be 
seen,  for  a  raan,  endued  with  excellent  parts,  to  be  wary, 
temperate,  and  lowly  in  the  cmployinent  of  them.  And 
therefore  Satan  hath  usually  set  on  work  the  greatest  wits  in 
sowing  errors  in  the  church;  ns  Agrippimi  gave  ClaudiiiR 
poisOii  ill  his  delicateat  meat;  or,  as  thieves  use  to  pursue 
their  prey  with  the  swiftest,  horses.  "  Ornare  ahs  te  diabo- 
luB  quffiril','"  as  Saint  Austin  said  once  unto  Licentius,  a  man 
of  a  choice  wit.  but  a  corrupt  mind :  wherein  certainly  Sat&n 
would  fail  of  his  end,  if  men  would  make  no  other  use  of 
their  parts  and  learning  than  the  same  father  directeth  them 
unto,  "  Ut  scienlia  sit  tanqitnm  mechina  qiiffidani,  per  quam 
fitructura  pietalis  assurgst'";"  if  they  would  use  their  learn- 
ing as  an  engine  for  the  more  happy  promoting  of  piety  atxi 
pure  religion.  And,  indeed,  why  shouldst  thou,  who  art, 
haply,  n  man  of  more  raised  intellectuals,  of  more  subtile 
and  sublime  conceits,  despise  the  judgements  of  thy  raeaaer 
brethren  ?  Who  is  it  thdt  hath  made  thee  to  differ  r  And 
why  hath  he  made  ihee  to  differ  ?  As  he  halh  giren  thee 
more  variety  of  learninu,  it  may  be,  he  hath  given  (hy  bro- 
ther more  experience  of  divine  things:  and  you  know  a  grett 
cosinographer  may  miss  a  way,  which  a  man,  less  learned  in 
theory,  but  more  versed  in  travel,  may  easily  keep.  Cer- 
tainly, as  the  juice  of  the  same  earth  is  sweet  in  the  ^lape, 
but  bitter  in  the  wormwood  ;  as  the  same  odour  is  a  refreii> 
ment  to  the  dove,  but  a  jioison  to  the  scarabsua ;  so  tbe  saine 
learning,  qualified  with  charily,  piety,  and  meekneas,  atj 
be  admirably  useful  lo  edify  the  church,  which,  with  pride, 
contempt,  and  corrii|j(  judgement,  maybe  used  unto  harmful 
purposes;  yf^aKumrotni  ydp  oSix/bc  ^ouff«  Sw>m,  as  the  pbiloso- 
pher  speaks,  '  Nothing  is  more  dangerous  than  wickedncM 
in  iirmour".' 

This,    therefore,   shall  be  my  tirst  rule; — to    correct  ImI 


k  Quint.  Curl.  1.  lO.  1  Aug.  ad 

119.  "  Basil.  Hexam.  Horn.  5.  G 

Epiph.  Haics.  10.  ^r,ii.  Rhei.  Fab.  I.  I 
conlainelli)  nyemar  :  PU».  I.  8.  Ep.  24. 
pn  ia^i  aofln  -.  Nn.  Oral.  3.  p.  97, 
p«ne>  anium  i  Mmul.  F'lix.     Hoc  ca 


-iccnlluin  Ep.  49.  -  /!.«.  I*. 

7.  Nfuen.  in  Cant.  Hum.  3.  p.  lit. 
c.  1.  Male  lini  ikuam  potcsui  dnns 
OiSir  iWp  ri,  niavtvatir,  t»i  tpi^ 
udiurum  rudcs,  liienrum  prnlini,  a- 


S£kM.  ll]      THE    PEACE    OF    THE    CHURCH.  207 

keep  down  the  rising  of  our  knowledge,  with  humility  in 
ourselves,  and  charity  to  our  brethren ;  not  to  censure  every 
one  for  dull  and  brutish,  who  in  judgement  varieth  from  our 
own  conceits.  It  was  an  old  trick  of  the  Gentiles  (as  Gre- 
gory Nazianzen,  Arnobius,  and  Minutius  tell  us)  to  object 
illiterateness  unto  the  Christians:  but  a  very  unfit  way  it  is 
for  Christian  men  amongst  themselves  to  refute  adverse  opi* 
nions,  or  to  insinuate  their  own,  by  the  mutual  undervaluing 
of  each  other's  parts  and  persons.  Ever,  therefore,  in  our 
censures,  let  us  look  to  what  is  wanting  in  ourselves,  and  to 
what  is  useful  in  our  brethren ;  the  one  will  make  us  humble; 
the  other^  charitable ;  and  both,  peaceable.  Pride  made  the 
Donatists  forsake  the  Catholic  unity,  which  Saint  Cyprian, 
in  the  same  judgement,  but  with  more  humility,  did  not  dis- 
turb. 

Secondly,  Peace  may,  in  this  case,  be  preserved  by  mode* 
rating  the  fervour  of  our  zeal  against  those  that  are  other- 
wise minded.  There  is  in  the  nature  of  many  men  a  certain 
lipfi^f  %  a  '  heat,'  an  activeness  of  spirit,  which  then  prin* 
cipally,  when  conversant  about  objects  divine  and  matters  of 
conscience,  is  wonderful  apt,  without  a  due  corrective  of 
wisdom  and  knowledge,  to  break  forth  into  intemperate  car* 
riage,  and  to  disturb  peace.  It  was  zeal  in  the  women  which 
persecuted  Saint  Paul ;  (Acts  xiii.  60)  and  it  was  zeal  in  him 
too,  which  persecuted  Christ  before  he  knew  him.  {Philip. 
iii.  6.  Acts  xxvi.  9)  For  as  the  historian  p  saith  of  some 
men,  that  they  are  '  sola  socordia  innocentes,^  bad  enough 
in  themselves,  and  yet  do  little  hurt,  by  reason  of  a  phleg- 
matic and  torpid  constitution,  indisposing  them  for  action ; 
so,  on  the  contrary,  men  there  may  be,  who  having  devotion, 
like  those  honourable  women,  not  ruled  by  knowledge  %-«• 
and  teal,  like  quicksilver,  not  allayed  nor  reduced  unto  use- 
fulness by  wisdom  and  mature  learning, — may  be  (as  Nazi- 
anzen  saith  they  were  in  his  time  ^)  the  causes  of  much  un- 
quiet     It  was  a  grave  censure,  which  Tacitus  *  gave  of  some 

•  Vid.  Casaub,  in  Bmron.  ExerciC.  U.  Sect.  6.    e^pfUnis  x»pis  Xdyov  icmt  hrt' 
^rifoif  (iffx^9S,    Nax.  Orat.  26.  P  Tacit,  %  Spiritut  misni  magU 

quim  utiles.     Lio,  dec.  3. 1.  10.  '  ♦i^ffir  /Ar/dUai  koX  l^pfiaX  r^f  rapaxit 

ndnif  oArior,  &c.  Naz.  Orat.  26.  •  Tacit,  in  Vila  Agric.  cui  contrarium 

plani  erat  cxemplum  Magni  Basilii  apod  Nn,  Oi«t.  20.  p.  362.  et  Ep.  26. 


2Q8  TH£  pi;ac£  of  the  church,  [sebm.ii. 

over-violmit  aftsertprs  of  tbeir  liberty.;  and  .it  may  be  verified 
of  others  wiio  as  violently,  maintain  tbeif.opiaions,— ^'  Quod 
per  abrupta  inclarescereQt,  sed  in  i\ulkim.teipublicaB  uaum." 

(Two  great  incaQyenienoes  there  are,  wbicb  may»  in  contro* 
ver^ies,  frqm  hence  arise.  . 

:  1,  That,  by  this  means,  :truth  itself  may  be  stretched  too 
far  ^;  and,  by  a  vehement  dislike  of  error  on  the  one  side«  we 
paay  run  into  an  error  on  the  other:  as  Diony8iu8:A}exan^ 
drinus,  being  too  fervept  against  Sabellius,  did  lay  the 
grounds  of  Arianism  ° ;  and  Chrysostom  %  in  zeal  against 
the  Manichees,  did  much  extol  the  power  of  pature;  apd 
lUyricua^  out  of  .a  hatred  pf  the  I^^pists*  lejs^ning.  of  ori- 
ginal sin»  ran  into  another  extreme,  to  make  it  an  essenMed 
corruption. 

2.  Hereby  men  do  marvellously  alienate  the  minds  of.  on^ 
another  from  peace,  by  loading- contrary  doctrines  yffth  en- 
vious consequences;  such  as  the  consciences  of  those  whoQ 
we  dispute  withal,  do  extremely  abhor; — which  course  usu- 
ally tendeth  to  mutual  exacerbation,  whereby  truth  ,ji^x^ 
gaineth  Ijtalf  so  much  as  charity  and  peace  do  lose. 

Thirdly,  )[lequisite  it  i^  to  the  preservation  of  the  public 
p^a,ce,,.that  we  all  keep  ourselves  in  our  own  station,  and 
labour  tp  do  God  service  in  the  places  and  callings  whereio 
he  hath,  set  us,  and  not  oAXorpM^iflrxoirfTy,^  to  busy  ourselv^ 
\yith  natters  w^h  (as  t^e  Apostle  speaks^)  are  t«1  oficr^ 
unsuitable  to  us,  and  |  withput  o^r  measure.**  (2  Cor.  x.  13* 
14)  By  this  one  thing  hath  the  Church  of  Rome  caused 
that  great  schism  in  the  Christian,  world,  l^ecajjise  she  dotb 
u^fspffxTf/yeiv,  '  stretch  herself  above  her  measure/  and  not 
content  lierself  with  that  degree  which  belongeth  unto  her*, 

<  Nimium  altercando,  Veritas  smittitur :  A,  GeU,'.  •  Vid.  BasiL  'Ep,  4U 

Ji^tegro  autem  libello  Diooysium  hunc  ab  Ariafiiami  suapicione  vindicat  M. 
Athanasius.  Tom.  i.  U  Qi^od  unk  cum  Nicama  Synodo  conspiravic  Dionys. 
«  Ardorc  feriendi  ad\crsarios,  premit  intcrdum  socios:  Joseph.  Acosla  de  Hie- 
ronymo,  citante  Rivcto  in  Psalm  16^.  '^ixi:S6iins:  I.  5.  in  Procamio.  J  1  Bet. 

iv.  15.  Prov.  xxvi.  17.  «  Td  ^p66ara,  f&i)  voifialpert  roi/s  mifA^rar,  ^ 

Mp,  Toi)j  iavT^y  iftovs  headptaBr  /ii)  roiyw  tarm  r\s  irc^a\i),  itui'fis  tro»  X^ 
rvyxivw^  ^  vods,  ^  ixx6  ri  r£v  fUrthtoripM^  ficA£r  tow  trdyuaeroi,  S»' 
Orat.  9.  vid.  etiam  Orat.  26.  p.  450,  453, 454.  Quidam  in  ctorpore  ChrUti  ociili, 
qaidam  manus,  &c.  Basil,  in  Psalm  33.  Oi)  wnf^it  r6  vepl  0c«i  ^M9ftir 
odx  o5t«  t^  ^pByfia  §6wHtv  koX  rw  x"^  4o)Coui9ti¥^-^k\*  Urw  ttt,  aol  ill, 
/col  ^*  gffov,  &C.  Naz.  Oiat.  33. 


8EKM.  II.]  THK  P£AC£  OF  TH£  CHURCH.        299 

as  NiluB,  archbishop  of  Thessalonica,  doth  largely  declare  in 
a  book  purposely  written  on  that  argument.  Excellent  coun^ 
sel  is  that  of  Solomon,  not  only  in  a  case  he  there  puts,  bat 
in  divers  others  ;-^^^  If  the  spirit  of  the  ruler  rise  up  against 
thee,  leave  not  thy  place."  Eccles.  x.  4.  '  £  sede  itio/  may^ 
with  a  little  Iieat,  turn  into  '  seditio.''  Consider,  all  are  not 
eyes  and  hands  in  the  body  of  Christ,  to  take  upon  them 
the  burden  of  great  aiTairs ;  and  truth  can  seldom  be  worse 
served,  than  when  a  man  who  indeed  loves  it,  but  hath  not 
parts  nor  learning  enough  to  be  a  champion  for  it,  shall  put 
Imnself  unseasonably  upon  disputes ;  and,  so  as  he  spake, 
*  Veritatem  defendendo  conotiter^v'  to  beUity  febft  truth  by  a 
weak  defence.  *'  Are  all  apostles?'"  saith  Saint  Paul;  *' Are^ 
all r prophets?  Are  all  teaehers?^  Hath  not  God  dealt  to 
every  man  a  several  measure  ?  Hath  he  not  placed  every 
man  in  a  several  order  ?  Have  we  not  all  work  enough  to  do 
IB  our  own  places,  except  we  rush  into  the  labours,  and  in* 
trude  ourselves JMi^^heibusthessvAf^other  men?  "  Hwc  ma- 
{fistro  relinquat  Aristoteli,  canere  ipse  doceat.'''  It  was  a 
smart  rebuke  of  Tully  *  aigainst  Aristoxenus  the  luuaician, 
who  would  needs  turn  philosopher: — whereunto agreeth  that 
answer  of  Basil  ^  the  Great  to  the  clerk  of  the  Emperor's 
kitchen,  when  he  jeered  him  for  his  soundness  against  the 
Arian  faction^  2^  iart,  rmv  littfuov  xofAiais  ppovrl^uf,  '^  Your 
business  is  to  look  to  the  seasoning  of  your  broth,  and  not 
to  revile  the  doctrine  or  the  doctors  of  the  church.'^  Let 
OS,  therefore,  content  ourselves  with  the  apostle's  rule—* 
Every  man  to  abide  in  the  callings  and  to  keep  the  station 
wherein  God  hath  set  him;  (1  Cor.  vii.  24)  and  not  out  of 
ambition,  discontent,  emulation,  or  any  other  polypragmati- 
cal  distemper,  to  grow  weary  of  our  own  employments,  and 
to  immix  and  interpose  ourselves  in  things,  which  are  without 
and  above  order. 

Fourthly;  Hereunto  much  conduceth,  a  brotherly  mild^^ 
ness  towards  those  who  are  contrary-minded:  a  mutual 
wyx«ra/3ao-i;,  and  '  condescension'^  to  the  weakness  of  one 

•  Tm€.  QwEsL  Theod.  Hist.  1. 4.cip.  17..  »>  O*  toi,  riia^  itii^,U9orai  troXt- 
fttkt  4^y  'AAAd  <n)  V  ifup6€rra  ittrrifX'^  ^H^  ydtuio,  Tavra  8*  "^Afnfi  ^Of 
rak  'ABivpir^rrm  fuXi<r€t,  Iliad.  «.  Vid.  Euset.  1.  5.  hist.  cap.  24.  «  Styivtr 

fWiXgiFi  rois  iiir1k¥^ar4fftt,  Basil.  Epist.  203.-*Vid.  clesanUiiimuni  Na%. 
locum,  Orat  p.  12.  203.  !.. 


300  TH£    PEACE    OF    THE    CHURCH.   [SEHlf.  II. 

another,  as  the  Apostle adviseth,  Rom.  kv.  I.  Acrimony  in- 
deed, and  sharpness  of  rebuke,  is  sometimes  necessary  to- 
wards men  of  obstinate  and  pernicious  minds :  {Tit.  i.  13. 
Gal.  ii.  6)  but  amongst  brethren^  yea,  adversaries  that  are 
not  incorrigible,  all  things  'ought  to  be  carried  with  lenity 
and  meekness.  {Gal.  vi.  1,  and  v.  13.  2  I'im.  ii.  25)  £pi- 
phanius*^  telleth  us  of  some  creatures,  that  the  more  they 
sting,  the  less  they  hurt:  *  and  surely  in  any  dispute  it  is  a 
strong  presumption^  that  that  man  doth  least  hurt  with  his 
argument,  who  betakes  himself  to  biting,  and  to  intemperate 
language.  In  these  things,  therefore,  we  should  carry  our- 
selves non  aXXorpltof,  sed  oStXf  ix»; ;  '  as  brethren,*  and  not  as 
enemies ;  not  to  uncover  the  nakedness,  or  to  put  our  feet 
on  the  breasts  of  our  brethren  .*^  but  as  it  is  said  of  Athana- 
sius  the  Great,  >  that  he  was  '  Dissidentibus  magnes/  by  his 
meekness  he  drew  those  who  dissented  from  him  ;  so  should 
we  make  the  truth  a  gainer,  by  our  mild  handling  of  those 
that  vary  from  us.  'Hrhnt&fuv  %m,  n%i^m^.  ^  It  was  the 
grave  and  pious  advice  of  Nazianzen,  ^^  Let  us  yield  to 
our  brethren,  that  we  may  overcome  them  ;^'  as  a  flint  is  easily 
broken  upon  a  pillow,  which  yields  unto  it. 

Lastly  \  So  lon^;  as  there  is  sound  agreement  in  funds- 
mental  truths,  and  in  the  simplicity  of  the  gospel,  w.e  ought 
rather  to.deny  oar  wits,  and  to  silence  our  disputes '  in  mat- 
ters merely  notional  and  curious,  which  have  no  necessary 
influence  unto  faith  and  godly  living,  than,  by  spending  oar 
precious  hours  in  such  impertinent  contentions,  for  gain  of 
a  small  truth,  ^  to  shipwreck  a  great  deal  of  love  ;  for  while 
we  perplex  the  minds  of  men  with  abstruse  and  thorny  ques- 
tions, we  take  oS  their  thoughts  from  more  necessary  and 

^  Sepis  morsus  non  nooet :  Epipk.  Uaercs.  .36.    Vespa  qu5  aciius  pungit,  mi* 
nus  bedit .  Haeres.  44.  •  Rationibus  yicti,  dentibus  vincunt.  Bas.  Ep.  80  — 

Dum  alter  alceri  anathema  esse  coepit,  pro))^  jam  nemo  Christi  est :  HU.  contr. 
Const.— Haeretici,  arguinentis  Ticti,  calumnias  meditantur :  Athan,  ad  Adelpb. 
com.  Arian.  Istae  sunt  H»reticorum  macbinae,  ut  convicti  de  perfidia,  ad  male- 
dicta  se  conferant ;  Hitr,  Apol.  contr.  Ruff. — Vid.  Auf:.  Ep.  14.  et  torn.  4.  qaaeic 
ex.  Matth.  c.  11.  cont.  lit.  Pet.  I.  3.  c.  I.  contr.  Crescon.  Qflliiimat.  1. 4.c.3u— 
Naxiattx.  Orat.  51.  f  Ad^  ^y  an/fiwi  fitdvwy.  ff  Arccstan.Orat.21.  p. 

392.  ^  Naz.  Orat.  14.  i  Non  niinus  interdum  oratoriam  est  taoere 

quAmloqui :  Ptiti.  1.  6.  Rp.  7. — Vid.  Basil,  contr.  Eunomium,  1. 1.  verb.  prim. 
k  Ne  mains  malum  incurratur  ex  scandalo,  quam  bonum  pcrdpiatur  cz  verv : 
(ica  enim  legradum,  non  verbo)  /lug,  £p.  85w— Urbem  prodont,  dum  culcUa  ds^ 
fendunt  t  Cic.  lib.  2«de  divin. 


8ERM.  II.]   THE  PEACE  OF  THE  CHURCH.      301 

■piritual  employments.  It  was  a  wi»eand  seasonable  rebuke 
which  the  mariners,  in  a  dangerous  tempei^t,  gave  to  the  phi- 
losopher who  troubled  them  with  an  impertinent  discourse* 
*HftfK  etwoXkiiuAaj  xal  av  vo/^fi^.  We  perish  whilst  thou  triflest. ' 
Let  it  never  be  said  so  of  any  of  us,  °*  that  \\hile  we  wrangle 
about  scholastical  notions  and  questions  that  gender  strife, 
those  whose  poor  souls,  ready  haply  to  sink  under  the 
tempest  of  sin  and  death,  cry  out,  like  the  man  of  Macedo- 
nia, iu  St.  Paufs  vision,  "  come  and  help  u8/'.-.-for  want  of 
that  plain  and  compendiary  way  of  faith,  repentance,  good 
works,  spiritual  worship,  and  evangelical  obedience  which  ^ 
should  be  taught  them,  become  a  prey  to  that  envious  man; 
who,  while  we  sleep,  will  be  sure  to  watch,  and  go  about 
seeking  whom  he  may  devour.  Let  us  therefore  leave  our 
■mailer  disputes  to  Elias, "  '  quando  venerit;'  and  let  us 
speak  to  the  people,  ret,  rw  Xf  iorov,  as  Uoly  Ignatius  saith,^ 
those  things  which  make  men  confess  that  God  is  in  us  of  a 
truth,  and  that  certainly  it  \a  Chri8t  which  speaketh  by  us, 
God  leadeth  not  his  people  unto  eternal  life,  by  knotty  and 
inextricable  questions :  ''  in  absoluto  ac  facili  est  eeternitas," 
as  Saint  Hilary  excellently  speaketh  ;p  no  need  of  verbal 
wranglings,  or  of  contentious  disputes.  flioTm/fiv  otiftf^i,  kcu 
triS§w,  xo)  wfocwjvilv  (rionrjl :  It  is  the  godly  counsel  of  great 
Athanasius. ")  We  have  no  need  of  curiosity  ^  after  the  gospel 
of  Christ :  our  work  is  to  make  men  Christians  in  their  holy 
religion,  and  not  critics  : '  to  bring  them  unto  faith,  ^  and  not 
unto  doubtful  disputations;  to  feed  their  souls,  and  to  guide 
their  consciences,  not  to  dazzle  their  eyes,  nor  to  puzzle 
their  judgements,  nor  to  perplex  their  conceits,  nor  to  please 
their  humours,  nor  to  tickle  their  fancies,  nor  to  foment  their 
jealousies  and  censures  of  things  or  persons,  by  novel,  spe- 

1  A.  GtL  1. 1,  cap.  2.  »  Vid.  G,  Naz.  fuid  et  eleganter,  Orat.  14.  p.  220. 

221.— Orat.  26.  p.  445,  446.  Orat.  3b,^Aug.  de  Gen.  ad  lit.  lib.  2.  cap.  9. 
A  Ut  Arcopagits  causas  quasdam  in  annum  centetimuradiflTerebant;  Aul,  GtlL 
h  12.  cap.  7.  Quaedam  qusestiones  sunt  Tou  -vapdrros  tceupw,  quaedam  rov  /Uk- 
Xmrot  aUrof,  icol^Tiif  ktnlBw  UtvOtpiat.  Naz,  Orat.  14.  •  Ignat,  Epist. 

md  Ephet.  P  Hil.  de  Trn.  lib.  10.  juxta  fineni. — Vid.  Bpipk,  Haures.  35. 

4  A  than,  Ont.lJ  num.  esse  Christum,  et  ad  Scrapion.  p.  191.  Mi)  9tafUx»^, 
iW^  T^  ^por/nueri  riis  §^9€las  (rv/«^rfCr.     Epist.  ad  Antiochenos.  r  Cu- 

rioaitate  op'oi  non  est  post  Evangelium  t  Tert.  *  Uurrodt  irr\  r^Xf^oKayM. 

Nasian.  Orat.  H!>.  *  Rom.  ziv.  1.    Chrysost,  in  Gen.  Horn.  21.  p.  149,  150. 

Avg.  Ep.  56. 


302  THE    PEACE    OF    THE    CHUUCH. 'f  SERIC  If. 

eiOQSf  and  unpractical  cnribsities.  If  we  will  believe  him,  who, 
for  his  judgement  and  learning,  had  the  surname  of  ♦*  Theo- 
logus*"  given  him ;  this  is  the  right  way  of  being  a  sound 
divine.  It  is  Oregory  Naziahzen^m^his  20tfa  oi«tk>iiv  ai^lie 
latter  end  of  that  oration,  whose  judgement  shall  puttan  end 
unto  the  handling  of  the  first  question  ;  the  next  I  wilt  pass 
over  with  more  brevity,  and  that  for  memory's  sake,  in  Uiese 
few  expressions. 

1.  The  right  way  to  compose  differences  amongst  men,  is 
vraxo^y  and  h^jhota^  a  joint  obedience  ^  to  the  truths  whiere* 
in  all  agree,  and  pursuance  of  thosepionsends  whicb  all  pro- 
fees.  This  is  the  Apostle's  rule  in  this  very  case  ;  "  Whore- 
unto  we  have  already  attained,  let  us  walk  by  the  same  .rule, 
let  us  mind  the  same  things.*^  (Phil.  iii.  16)  For  indeed  the 
love  of  God,  and  conscience  of  his  commandments,  is  the 
right  way  to  know  him,  and  ihe  see^ets  of  his  word.  "  If 
any  man  will  do  the  will  of  Ood,  he  shall  know  the  doctrine.* 
{John  vii.  17)  "  And  hereby  we  know  that  we  know  him,  if 
we  keep  his  commandments.**'  (1  John  ii.  3,  4)  And  in  all 
knowledge  which  is  intended  for  practice,  that  of  the  philo* 
sopber  is  most  true,  ^  *^  those  thin^  which  we  learn  to  do, 
we  leat^'by  doing.***  Now  the  knowledge  of  divine  truths  is 
not  barely  intellectual  for  the  brain;.bet  experimental 'for  drt 
conscience,  and  consisteth  much  in  the  taste  of  spiritual 
things.  It  is  the  expression  of  Saint  Basil, '  *'  quod  in  cibis 
gustus,  in  sacris  intellectus  ;*"  and  the  Apostle  calleth  it 
•'knowledge  unto  godliness.***  (1  Tim.  vi.  3)  They,  there- 
fore, who  can  resolve  to  keep  a  good  conscience,  and  not 
vitiate  the  palate  of  their  mind  with  any  morbid  humours, 
are  most  likely,  by  the  other  helps  of  learning  and  industry, 
to  find  out  the  truths  wherein  they  disagree  t  for  the  very 


«  Ex  mandate  mandata  cemimus :  Hilar,  in  Psalm  118.  G.  Si  in  lamioe 
Christ!  ambalare  volumus,  a  prseceptis  ejus  ct  monitis  non  recedrnmns ;  C^* 
1. 1.  Ep.  3.  ad  Csecil.  Tovro  yvtttns  Ocov,  nipviffis  IvroKSv.  Basil,  de  Man.  Ma- 
nante,  et  in  Psalm  33.  \m  illud, '  Gustate  et  ridete.'  Kait6r9x^p  ^^*0C^  safia 
cAk  §UnKt6ir9Tu.  Naz,  Orat.  6.  et  Orat.  33^ — Nisi  fideliom  operam  ustts  pneoei* 
sent,  doctrinK  cognitio  non  apprehendetur ;  Hilar,  in  Psalm  118.  B.  s*A 

fiaMtfofuif  troiciy,  trotovyrcf  futMrofjuof.  Arist'  Ethic.  1.  2.  c.  1. — Video  mahai 
panro  ingenio,  literis  nuUis,  ut  bene  agerent,  agendo  oonsecutot ;  1.  6.  Epitc  29w— 
Vid.  Afrtiu  et  Pacuviumapud  A.  Gell.l.  13.  cap.  8.  7  Basil.  Reg.  Bfwior. 

interrog.  279. — Job  xii.  11.  Psalm  cxix.  66.  Job  xxxiv.  3. 


g£Rlf.  U.]   THE    PEACE   OF   THE    CHURCH.  30S 

philosopher  conid  say, '  that  *'  wickedness  doth  putrefy  the 
principles  of  Uie  mind  i^  and  *'  such  as  are  men^s  courses  of 
life,  such  likewise  are  the  dispositions  of  their  minds  towards 
practical  truth."*  A  corrupt  heart  doth  usually  make  a 
corrupt  judgment,  *Vdum  his  quse  volumuR,  doctrinam  coap- 
tamus."^  It  concerns  us  therefore  not  to  be  like  painters  (it 
is  the  similitude  of  Methodius)  ^  that  can  draw  a  ship  on 
a  table,  but  are  not  able  to  build  a  ship  for  use;  that  can 
write  and  discourse  of  doctrine  in  papers,  butnot  to^eKp/ess 
the  truth  of  it  in  our  lives ; — but  by  our  unanimous  obe- 
dience to  the  truths  we  know,  to  dispose  ourselves  for  the 
discovery  of  those  we  do  not  know.  Justin  Martyr  confesH- 
ethy  that  it  was  the  lives  of  the  Christians  which  .taught  him 
Christian  religion.  "*  There  are  extant  two  epistles  of  Basil  Jthe 
Great,*  ^Ad  Presbyteros  Tarsenses;'  wherein  speaking  of 
differences  in  the  church,  he  adviseth  Uiis  as  the  most  com- 
pendious  remedy. 

1.  Whatever  we  may,  (rujXTtpifvsp^Mu  rolg  aff^tvfrripoi^,  to 
condescend  unto  the  weak,  and  then  to  hold  firm  our  argu- 
ment in  tlie  foundation  of  faith. 

2.  ^^jAofMB^/o.  A  docible  and  tractable  disposition  ;  where- 
by, being  sensible  of  our  own  natural  blindness  in  the  things 
of  God,  we  first  betake  ourselves  unto  him  by  fervent  prayer, 
imploring  the  guidance  of  his  Holy  Spirit,  Ui^i  .whemm  we 
are  otherwise  minded,  he  would  reveal  even  that  unto  us. 
(PhiL  iii.  16)  For  prayer  is  an  excellent  key  unto  the  Holy 
Scriptures.  It  was  a  pious  speech  of  Saint  Austin, ' 
That  they  who  are  meek  and  humble  in  heart,  '*  plus  cogi- 
tando  et  orando  proficiunt,  qu£Lm  legendo  et  audieudo.'^ 

2.  When  hereby  out  of  a  serious  and  single-hearted  love  of 
truth,  we  address  ourselves  to  the  study  of  Holy  Scriptures, 
not  bringing  along  with  us  our  own  private  conceits,'  and  then 

•  Kmida  ^aofrrunl  dpx^^*    Aritt.  Eth.  1.  6.  c.  5.  •  Al  ^p^dffw  icmrJi  ri, 

|#9  avfti^dpwtnr  tit  ydp  tldBafur^  oJkwt  dl^iov^tcr  Xiy^oBm,  AritL  lib.  1.  Me- 
tq>hjs.  b  Bilar.  dc  Trin.  1. 10.— ylu^.  de  doctr.  Christ,  li.  2.  c.  6.  de  mori- 

Imt  Ecclesia,  I.  i.  c.  17, 18,  27.  •  Apud  Epiph.  H»ret.  64.  d  Jiutm. 

Apolog.  1.  p.  51.  •  BasU,  Epttt  203,  204.  '  Aug.  Epist.  112. 

OkrytosL  in  Geo.  Horn.  24.  «  Vid.  hen,  1. 3.  c.  2.    Non  imponendut 

•ensDS  ncris  Uteris,  sed  expectandns ;  fit/,  de  Trin.  lib.  1.  cap.  7.  pmim.  T«d 
yfdftfmrot  hpd^vKm,  ml  r6v  tww  rQv  Trypofi^mr  uXhrrmtfi.  Nm,,  Ofat.  36* — 
Scriptural  secundum  suum  sensum  legunt:  Au(s.  de  Gr.  Chr.  cap.  42— Simpll- 
citaicm  lermoait  Eccletiastici  id  volunt  significare,  quod  ipti  sentiunt :  Epipk.  ad 


304  THE    PEACE    OF    THE    CHURCH.    [SKKM.  II. 

racking  the  Scripture  to  confess  something:  for  them ;  (as 
Demosthenes  said  of  the  oracle^  that  it  did  fl^f1^r/^fly)  but 
do  resign  our  hearts  and  judgements  to  the  light  of  God*s 
word,  and  resolve  when  our  errors  are  discovered,  to  hold 
our  peace.  Thus  as  Saint  Basil  speaks,  **  '*  If  we  would^  by 
the  help  of  God's  spirit  and  grace,  attend  unto  the  scope  of 
holy  Scriptures,  we  should  in  no  wise  be  unprofitable  unto  the 
church  of  God.** 

3.  ^iA«8ffXf /a.  Mutual  and  brotlierly  love,  which  is  *  Mag- 
nus persuadendi  arlifex*^  a  very  great  means  to  work  upon 
the  judgements  of  one  another,  ^  and  to  take  off  all  such  im- 
pediments, as  usually  arise  from  personal  prejudices  in  the 
disquisition  of  Truth.  When  the  servants  of  Benhadad  ob- 
served the  word  *  Brother,*  to  come  from  the  mouth  of  Ahab, 
they  hastily  laid  hold  on  it,  as  an  excellent  preparation  to 
the  settling  of  those  differences  which  were  between  those 
two  princes.  (1  Kitigs,  xx.  ^3.)  It  was  a  good  temper  that 
of  Calvin,  ^  who  professed  that  though  Luther  should  call 
him  ^  Devil,^  (for  he  was  not  ignorant  of  the  hate  of  that 
man),  vet  he  would  still  acknowledcre  him  for  an  excellent 
servant  of  God.  Were  there  the  same  affection  on  all  sides, 
a  pacification  between  those  churches  might  be  easily  ac- 
commodated. 

'Awpoawjrokiii^fia,  Not  to  have  the  faith  of  God  in  respect  of 
persons  ;  *  not  to  be  '  the  servants  of  men  ;^  (1  Cor,  vii.  23) 
not  to  enthral  our  judgements  to  the  fancies  of  others;  bat 
to  bear  a  most  equal  affection  unto  all  truth  by  whomsoever 


Joan.  Hierosol.— Evangelium  pcrtnhunt  ad  suae  sententis  pnedpttinin :  Juitm. 
Mart.  Epi$t.  ad  Zenam.  Bidgovrai  wpds  tit  intiBv/ilas  n)r  ypnpjfif.  Gem.  AUr. 
Stro.  lib.  7.  p.  543,  5'' 4,  545,  548.  Edit.  Heins. — Td,  hr6  rw  oljccfov  yo^t  hrmr* 
^iporrts  rott  ^tiou  9iMyficun.  Chrysost.  in  Gen.  Horn.  24. — Vid.  Aug.  de  Doct. 
Christ.  1.  3.  c.  10.  etTert.  de  praescr.  c.  17.  et  de  resurrect.  c.40.  de  fiM^a  in  pei^ 
•ecu.  c,  6.    •  ■  h  Basil.  Horn.  2.  in  Hexam.  i  Vix  did  potest,  qoan- 

t6  libeodus  imitemur  eos,  quibus  favemus  :  Fab,  instit.  1.  2.  c  2.  ^  Ep.  ai 

BulKn.  p.  383.  edit.  Genev.  1576.  et  ib.  p.  138,  181.  1  Non  um  aocioo- 

tatis  in  disputando,  quAro  rationis  momcnto  quserenda  sunt :  quinetiam  obest  ple- 
rumque  iis  qui  discere  volunt,  auctoritas  corum,  qui  se  docere  profitentor,  Ac 
Cie.  dfi  nac.  deor.  1. 1. — Displicet  mihi  quod  Theodoro,  ad  queen  librum  scripi^ 
quamvis  docto  et  Christiano  viro,  plus  tribui  quim  deberem  :  Avg.  Retr.  1. 1  tk 
2.  Errare  malo  cum  Phtone  quam  cum  istis  vera  sen  tire.  Ciur.Tusc.Qa.— 
Quibas  quia  harctici  sunt,  etiamsi  multo  probabiliora  dicerent,  miniro.e  cteAe* 
rem  :  Maldon.  in  Marc.  16,  14. 


StRU.  ir.]    THE    PEACE    OF    THE    CHURCIt:  305 

profeMed.  Because  truth  is  God^s,  wheresoerer  it  grows;" 
as  a  mine  of  gold  or  silver  is  the  princess,  in  whose  ground 
soever  it  be  discovered.  Ou  wp^mmts  %pioTiayM'/xi(,  &}JJi  Tlrm 
;(c^«xTi|p/|ff7ai.  ^  We  have  our  faith  and  our  appellation  from 
Christ,  and  not  from  any  other  person.  And  therefore  they, 
who,  upon  any  undue  respects,  can,  with  equal  facility, 
hold  or  let  go  truth ,-^the  Fathers  fear  not  to  call  them, 
XfioroxcaniX^t,''  and  ;^ioTtfiiro^i,  '  men  that  make  merchan- 
dise of  Christ^  and  his  truth,  contrary  to  that  of  Solomon, 
**  Buy  the  truth,  but  sell  it  not."^  (Pror.xxiii.  23.)  And 
therefore  we  find  the  orthodox  believers  still  keeping  them- 
selves to  the  style  of  *  Antioch  Christians ;'  and  refusing  the 
names  of  ^  Petrosni/  or  ^  Pauliani/  or '  Melitiani,^  or '  pars  Do- 
nati.'P  And  indeed,  partial  and  personal  respects  will  be  ever 
apt  to  lead  unto  contention.  1  cannot  affirm  any  thing,  but  a 
conjecture  I  think  we  may  make,  that  if  Barnabas  had  not 
been  Mark'^s  uncle,  the  difference  between  him  and  Paul 
haA  not  been  so  bot^. 

6.  2«fpo0vyi},  To  be  *  wise  unto  sobriety."  {Rom.  xii.  3.) 
When  we  are  to  deal  in  things  divine,  to  set  bounds  unto 
ourselves,  that  we  break  not  through  to  gaze;  {Exod.  xix. 
12,  21)  not  to  draw  eve  y  thing  in  religion  to  the  rule  of 
our  right,  or  rather  crooked  or  presumptuous  reason;  to 
take  heed  of  *  quomodo^  in  things  of  faith ; '  the  Fathers 
call  it  a  judaical  word,  and  unbeseeming  Christians.  Saint 
Paul  chargeth  us  '*  to  take  heed  of  philosophy  and  vain 
deceits/* '  {Col.  ii.  8.)  Not  but  that  there  is  admirable  use  of 
sound  philosophy,*  and  of  reason  raised  and  rectified,  so 


■B  Qai  bonus  vcrutque  Christianui  est,  Domini  tui  este  inielU^t,  ubicum- 
qoe  invenerit,  veriutem .  A^,  dc  doctr.  Chriit.  I.  2.  c  18.  *  Grrg,  Nmx, 

Out.  2S.  Fidet  est  veritaciSj  non  voluntatum  :  Evangeliorum,  non  tcmporiun  : 
BUmr,  cootim  Constant.  ^  Ignat.  ad  Trail.  B»til.  Bp.  192.  Na%,  Onu.  21 . 

p.  393.  et  Ora.  40.  p.  643.  P  *Of  yJip  Ir  iXK^M/mrt  gmXirmi  wXtior 

tWrt,  afrot  oJ«  Isrri  rav  etaf.  JgnmL  ad  Magnes. — Nmt,  Orm.  SQ^-Sfriph. 
Htmn.  42.  et  JO.—Aikaiuu.  Ormt.  2.  contr.  Arian.  p.  308,  et  jtfol,  2.  p.  1.  777. 
OfimL  li.  3.  «  Col.  iv.  10.  Acu  zv.  39.  r  j^si.  Mi*rHfr  de  Ten. 

ronfcai  Efipkmm.  Hserca.  70.  et  in  Ancorat.  Cyril  AUx,  in  Joan.  lib.  4.  cap.  1£, 
14.    JikmUs.  ad  Serapion.  man.  Christi  Geneiatione.  *  Tkrt,  Apol.  c.  46. 

de  piiMfr  c.  7.  Idola.  c.  10.  cont.  Marc.  li.  2.  cap.  16.  <  Tert,  de  Resur. 

op.  S.  de  Testim.anims  c.  1.  Clem,  Alex.  Stro.  1.  1.  p.  203,  207,  214,  233.  lib. 
7.  p.  510. 

VOL.  IV.  X 


306  THJ&   PEACE    OF   THE    CHURCH.   [SERM.  II. 

long  as  it  is  subordinate  to  faith ;  but  when  it  shfill  be  so 
proud  a&  to  judge  of  faith  iUelf, ""  and  to  admit  or  reject  il» 
aa  it  shall  bd  conaonant  or  diaagneeing  with  her  prejudices, 
this  ia  a  tyranny  which  would  quickly  overthrow  all* 

Other  cause  there  hath  been  none  of  those  desperate  befe* 
3)e8,  wherewith  the  Socinians  have  pestered  the  worlds  but 
that  they  will  have  all  truths  to  stand  or  fall  at  the  tribunal 
of  their  presumptuous  reason :  as  if  all  the  preatet  and 
ancient  churches  of  Qod  besides  consisted  but  of  brute 
creatures,,  and  they  only  in  a  comer  of  Polonia  (as  some- 
times the  Donatists  in  Africa)  the  only  reasonable  and  holy 
menw  "  Felix  £cclesia»  cum  nova  et  curiosa  de  Deo  diceie 
lascivia  crederetur  :^'  happy  indeed  the  church  of  God,  when 
curious  novelties,  as  it  were  tournaments^  in  sacred  things 
are  esteemed  profane;  when  men  do  not  Tt^voXoymr,  bat 
dfoXoyciis  nor  disparage  the  majesty  of  so  honourabk 
and  solemn  a  foundation,  with  the  levity  of  sli^t  chafic^ 
and  trivial  superstitions.  It  was  a  grave  and  serious  speech 
that  of  Seneca,  and  worthy  the  consideration  of  tha  gitetest 
divines,  "  Nunquam  nos  verecundiores  esse  debetutts^  qui^ 
o4oi  de  Deo  agitur." 

6.  ""AvoK^la  v/oTfoo^i  To  keep  ourselves  to  the  ^*  form  of 
sound  words;'*''  (Ram.  xii.  6.  2  Tim.  i.  13)  to  hold  those  doc- 
trines which  accord  best  with  the  grounds  of  faith  and  lofo 
in  Christ ;  those  which  ascribe  most  glory  to  God  and  his 
grace,  which  most  conduce  to  the  humbling  and  debasing 
of  the  pride  of  man ;  which  most  tend  to  the  practice  at 
godliness,  to  the  purifying  of  conscience,  to  the  edifying  of 
the  body  of  Christ.  Our  doctrine  must  be  **  according  unto 
godliness;^  (1  Tim.  vi.  3.)  and  our  knowledge,  ''the  admow- 
lodging  of  the  truth  which  is  after  godliness.^  {Tii.  u  I) 

7.  Soy^ffMK.  The  custom  of  the  churches  of  Gbd.'    To 


■  CofMiilnr  avoiontmtlein  ftabHiMiiiMm  lUadaritiiintt  EodtsiK  qoHl  isHsrii 
nomine  et  |k>Ulcitatione  sapenic ;  Ayg.  ep.  5S.  Bpiph.  Hsitt.  7€.  la 
JEut  cap.  3S.  Just,  ezplictt.  fid.  p.  375,  ec  3S8.  Hilar,  de  Trin.  lib.  4. 
qui  Stoicum  et  FUtonicum  et  dkleotiemn  Cbrotianifmiiai  pimuhmm  s  Tbrtdi 
prsseript.  cap.  7.  Naz.  Ont.  21.  p.  S80.  BariL  EpmL  61.  ^kiifc.  Ms.  Oi. 
1.  7.  Peu  JSrvd.  tlecret.  TiL  &  Sect.  2.  «  Non  parom  intesett  ad  GWa^ 

anank  pieoitan,  quibde  To^iboa  atamur :  Aug.  de  GHr.  Dd,  Ub.  10.  ca^  9i 
y  Contra  Eccletiie  fundatitsiroam  OM>rem  nemo  lentiat :  jiug,  ep.2S.Ji  Mi' 
quissimas  recurrere  Eccletias  i    Jren.  lib*  3.  cap.  4.    Tert.  de  Coio.  miltt.CL3i  4 


S£RM.  II.]     THE    PKACE    OF    THE    CUUKCfl.  307 

retain  that,  (when  there  is  no  expisess  and  evident  yariation 
from  divine  authority)  which  is  most  consonant  to  the  re-* 
CMved  usage  of  the  ancient  and  pure  ages  of  the  church. 
This  rule  the  Apostle  gives  for  suppressing  of  differences ;  **  If 
any  seem  to  be  contentious,  we  have  no  such  custom,  neither 
the  churches  of  God."  (1  Cor.  xi.  16.)  "  Enquire  of  the  former 
age/  saith  Bildad,  **  and  prepare  thyself  to  the  search  of 
their  <hthers.''  {Job  viii.  8.)  "  Look  to  the  old  way/'  saith 
the  prophet,  Jer,  yi.  16.  **  It  was  not  so  from  the  beginning,^ 
saith  our  Saviour.  (MaUh,  xix.  8.)  Only  this  rule  is  to  be 
qualified  with  this  necessary  distinction,  *  that  no  antiquity 
hath  any  authority  in  matters  necessary  of  faith,  worship,  or 
doctrines  of  religion,  *  to  prescribe  or  deliver  any  thing  as  in 
Itself  and  immediately  obligatory  to  the  conscience,  which 
Ml  either  contradicted  or  omitted  in  the  written  word,  which 
We  believe  to  be  '^  fully  sufficient  to  make  the  man  of  Ood 
^rfect,  and  thoroughly  furnished  unto  erery  good  work.*' 
(2  Tim.  iii.  16, 17) 

But,  1.  In  matters  accessary  of  indifferency,  order,  de- 
cency  and  inferior  nature.  2.  In  matter  of  testimony  to  the 
truths  of  the  Scripture,  and  for  manifesting  the  succession, 
flourishing,  and  harmony  of  doctrines  through  all  ages  of  the 
church,  the  godly  learned  have  justly  ascribed  much  to  the 
anthority  and  usage  of  the  ancient  churches.  The  study  of 
the  doctrine  and  rites  whereof  is  justly  called  by  the  most 


devcland.  Virgin,  c.  1,  2.  Nemo  nobis  molestias  exhibett:  tic  enimieotitac 
dooet  tancMi  Dei  Eocletia  ab  origins :  EpiphMn.  in  Ancor.  Quod  ncc  4  ifoan^ 
rwritSiia,  oCrt  i)  rmr  fpaifAv  XP^*'  wa^a8<ltgrx,  Tfih-ov  K«rraroAfify  vwt  ^- 
X^  T^  i^den^s  iMwoias  iari ;  Basil,  cent.  Euno.  li.  2.  p.  242.  Au^.  Epist.  118. 
c  i.  et  119.  cap.  19.  contra  Jul.  li.  1.  c.  4,  7.  t.  2.  c.  10.  *  Vid.  Mercer,  in 

lob  ][ii.  12.  •  Adoro  Scriptune  plenitadinem — scriptam  eitc  doceat  Her- 

— %<  niinflirini  8i  non  est  scriptum,  timcac  vb,  iUud  adjicicntibua  aut  detmheii- 
tibitt  deatinatum  :  Tert.  cont.  Herm.  c.  22.  Vide  etiam  de  prsesc.  cont.  Her.  cap. 
Ill,  11.  Quandocunque  adversus  veritatcm  tapit,  hoc  erit  haresis,  etiam  vetus 
csaraecuda  TerU  c  1.  de  vetand.  Virg. — Consnetodo  tine  veritmtc  vetustas  erroris 
cat :  Cypr,  ad  Pomp,  contr.  Steph.— Si  tolua  Christus  audlcndui  est,  non  debe- 
sraaatiendere  quid  ante  nos  aliquis  faciendum  putaverit ;  sed  quid,  qui  ante  om- 
MS  etc,  Cbiiatus  prior  fecerit ;  neque  enim  bominis  consuetudioem  Mqui  oportet, 
•ad  Dei  icricaiem :  C^p.  1.  2.  £p.  3.  ad  Cscilium. — Vid.  C.  Alex,  Stro.  1.  7.  p. 
i44.c.  6w— BohV.  de  Spiritu  Sancto,  c.  7.  et  Ep.  80.  Moral.  Reg.  12.  cap.  2.  Aug. 
112.  in  prooem.  de  moribus  Ecclesiae  Catbol.  1.  1.  cap.  7.  contra  Epist.  Par- 
I.  lib.  i.  cap.  2.  De  onitat.  Ecclcs.  c.  2, 3,  6, 17,  18, 19.  Contra  Crete.  1.  2. 
32. 

X  2 


308  THE    PEACE    OF    THE    CHURCH.    [SERM.  II. 

learned  Primate  of  Ireland,  "  a  noble  study.*'  I  will  conclude 
this  particular  with  the  words  of  St.  Austin ;  ^'  In  those  things^ 
saith  he^  wherein  the  Holy  Scripture  hath  de6ned  nothing, 
<^  Mos  populi  Dei,  et  instituta  majorum  pro  lege  tenenda 
sunt,  the  custom  of  God's  people,  and  appointments  of  our 
forefathers  must  be  held  for  laws/' 

Lastly,  (ncvreey^  '  Submission'  to  the  spirits  of  the  prophets, 
and  the  judgement  of  the  learned :  not  to  be  stiff  and  inflex. 
ibie  in  our  own  conceits,'  nor  to  be  accepters  of  our  own  per- 
sons ;  but  to  be  willing  to  retract  any  error,  and,  with  meek- 
ness and  thankfulness,  to  be  led  into  the  right  way  by  any 
hand.  Excellent  was  the  resolution  of  Job  in  this  case: 
^^  Teach  me  and  1  will  hold  my  peace ;  and  cause  me  to  know 
wherein  I  have  erred.^  {Job  vi.  24)  In  which  one  disposition 
did  all  men,  who  otherwise  differ,  firmly  agree,  and  were  not 
too  partially  addicted  to  their  own  fancies,  nor  had  their 
judgements  (which  should  be  guided  only  by  the  truth  of 
things)  too  much  enthralled  to  their  own  wills,  ends,  or  pas* 
sions;  soon  might  they  be  brought,  if  not  wherein  they  err,  to 
change  their  judgements ;  yet  at  least  so  as  to  allay  them  with 
humility  and  love,  (as  St.  Cyprian  "^  did  his)  that  they  should 
never  break  forth  into  bitterness  towards  their  brethren^  or 
disturbance  of  the  church  of  God. 

Thus  have  I,  with  as  much  light  as  my  weakness  could  dis- 
cover, and  with  as  much  brevity  as  the  weight  of  the  argu- 
ment will  allow,  opened  the  means  of  procuring  and  pre- 
serving peace  amongst  brethren. 

The  other  particular  in  the  text  would  require  as  large  t 
portion  of  tima  as  this  hath  already  spent.  I  shall  spare  to 
be  so  injurious  to  your  patience,  and  to  the  business  we  attend 
upon ;  only  because  those  things  which  God  hath  joined 
together,  no  man  can  put  asunder.  I  shall  therefore  as  ar- 
chitects use  to  do,  give  you  in  but  a  few  lines  a  model  of 
the  building,  here  by  the  Apostle  commended  unto  us ;  and 
so  leave  you  and  it  to  God^s  blessing. 

^  Aug,  Epist.  85.  «  Ego  quidem  fateor,  me  ex  eoram  niiniero  ene  oo- 

iiari,  qui  proficiendo  scribunc,  et  tcribendo  proficiont : — ande  ri  iliquid,  fd  ia- 
cautiut,  vel  indocdus  k  me  positum  est,— nee  minuidum  est,  nee  doleodun,  wd 
potius  ignotcendum^fque  gratulandom,  non  quia  erratum  est,  sedqoia  impfote- 
turo,  &c.  Vide  Aug.  Epist.  7,  d  Cypr,  ad  Qmr,  Prafat.  Concil.  Gkrtfaa;.  ci 

in  initio  Concilii.  Aug.  de  Baptis.  contr.  Donat.  li.  1.  cap.  IS.et  lib.  2.  eap.  ^i* 


S£RM.  I1.]tB£    PEACK    OF    THE    CHUUCH.  309 

Ko)  rci  Tij(  olxo^ofjLrjf]  1.  Then,  It  is  not  any  kind  of 
peace  which  must  be  thus  pursued.  Such  the  things  in  dif- 
ference may  be,  as  must  be  '  earnestly  contended  for.'  {Jude 
▼erse  3)  If  peace  hinder  edification^  we  must  then  build,  as 
Nehemiah's  servants  did,  with  our  spiritual  weapons  in  our 
bands.  It  mast  be  an  edifying,  but  no  destroying  peace. 
It  hath  an  f{  Iwariv  to  bound  it ;  (Ram.  xii.  18)  and  we  know, 
^  Id  solum  possumus,  quod  jure  possumus.^ 

2.  He  purposely  severeth  peace  and  liberty,  that  he  may 
join  peace  and  charity.  In  our  services  to  the  church  of 
God,  we  must  ever  more  look  to  what  is  helpful  to  others, 
than  to  what  is  lawful  for  ourselves ;  to  part  from  a  little  of 
our  own  ground,  rather  than  our  brother's  house  should  be 
unbuilt.  "  All  things,*^  saith  the  Apostle,  "  are  lawful,  but 
all  things  edify  not.*^ 

3.  It  is  not  ^mxmiiM  fIfWf  '*  Le^  us  follow  peace  ;^  but 
ri  rij;  ^ifff^s  "  The  things  which  make  for  peace.^  It  is  not 
enough  that  we  have  pious  affections  to  the  peace  and  edifi- 
cation of  the  church,  as  an  end ;  but  we  must  put  to  all  our 
skill  and  wisdom,  and  cast  about  for  the  most  proper  and 
seasonable  means  conducing  to  so  good  an  end.  For  a  man 
nay  hare  an  indifferent  good  will  to  peace  itself,  and  yet 
when  it  comes  to  the  r^^  r^  *^p^^  to  the  means  for  the^ad- 
vancing  of  it,  to  the  pains  he  must  taike,  to  the  liberty  he 
most  forbear,  to  the  cost  he  must  be  at,  to  the  censures  he 
may  undergo ;  here  he  stops,  and  is  deterred  with  the  diffi- 
culties of  so  noble  an  enterprise  :  like  the  sluggard  in  Solo- 
moo,  that  saith, ''  there  is  a  lion  in  the  way.** 

4.  It  is  edification  which  is  the  work  committed  unto  us  : 
all  the  power  which  God  hath  annexed  to  our  office,  and  all 
the  learning,  elocution,  wisdom,  subtilty,  abilities  which  our 
labours,  with  his  blessing,  have  attained  unto, — must  all  be 
directed  and  laid  out  upon  this  end.  *  As  the  greatest  know- 
ledge of  a  Christian  is  to  know  thecross  of  Christ,  so  the 
greatest  learning  of  a  churchman  is  to  build  the  body  of 
Christ.  And  this  instructeth  us,  how  we  are  to  preach  the 
law  onto  the  people  of  Christ.  The  Apostle  telleth  us,  that 
i  y^f  wpovtritfi  (Gal,  iii.  19)     "  It  was  added  to  the  gos- 

Unom  et  eundem  esse  Legis  et  Evingdii  fincm.    Vid.  Bpiphan*  Hares.  66. 


310  TH£    PEACE    OF    THE    CHURCH.   [SERM.  IF* 

pel.^  t^'or  80  we  find,  that  ihe  promist  and  corenioit^  viide 
to  Abraham,  is  prefixed  before  the  decalogue,  when  it  wm« 
published  from  Mount  Sinai.  (Eocod.  xx.  2)  Added,  I  saj^ 
not  as  a  supplement  to  make  up  a  defect,  but  as  an  kntm* 
ment  to  prepare  the  way,  and  discover  the  need  we  havit  of 
a  gospel ;  and  therefore  John  Baptist  came  before  widi  the 
spirit  of  Eltas,  and  with  an  ax,  to  make  way  for  Christ  the 
Prince  of  Peace.  We  must  not,  therefore,  prefich  the  law 
alone  by  itself,  as  it  is  a  killing  and  destroying  letter;  but 
^s  it  was  given,  so  it  must  be  preached,  *'  in  the  hand  of  a 
mediator.^  We  preach  nothing  but  ^the  grace  of  God^ 
which  bringeth  salvation.^  I  am  sure  we  should  preach  no« 
thing  else.  It  is  only  the  wickedness  of  those  which  cob^ 
temn  it,  that  turneth  the  salvation  which  we  pireach,  ivto  a 
savour  of  death  unto  themselves. 

6.  We  see  here,  peace  and  building  in  die  church  go  still 
together.  When  the  weak  do  not  censure,  nor  t|ie  9^ng 
despise,  but  they  go  hand  in  hand  together,  the  one  reveiw 
enoing,  the  other  compassionating  their  fellow  brethreB,-«« 
then  doth  the  structure  rise  up  and  flourish :  whereas  wImb 
men  fall  to  vain  janglings,  and  unprofitable,  uncharitable 
disputes,  the  work  of  piety  is  ever  at  n  stand.  When  die 
tongues  were  divided,  the  building  quickly  became  a  Babel. 
And  therefore  we,  in  our  calling,  ought  to  presence  the  love 
of  our  people,  to  be  helpful,  hospitable,  eourteovs,  patient, 
merciful,  to  use  all  mildness  to  all  men,  to  overcome  evil 
with  good  ;  for  meat,  not  to  destroy  the  work  of  God ;  to 
prefer  the  souls  of  our  brethren  before  our  own  does. and 
emoluments,  that  they  may  see  we  seek  not  theirs  so  much 
as  them.  Not  that  I  would  have  us  to  betray  the  rigkis  of 
our  places  ;  but  to  claim  them  with  all  tenderness,  and  #itii 
evident  assurances  of  love  and  peace. 

6.  It  must  be  tif  ak?^XotM;  too,  not  only  passive  edifikastio^ 
and  yielding  to  be  built ;  (1  Pei.  ii.  6)  nor  only  inmanent 
edification,  a  building  up  of  ourselves ;  (Jtide,  verae  90)  bsl 
a  mutual  and  transient  edification,  as  iron  whetteth  iroa ;  a 
considering  of  one  another  to  provoke  unto  love,  and  unto 
good  works.  (Heb.  x.  24)  .^ 

7.  It  must  be  iuoxmfMv  too.  It  is  not  enough  to  desire 
it,  to  accept  it,  to  meet  it  halfway,  to  let  it  in,  and  welcome 
it  when  it  comes  to  us ;  but  we  must  pursue  ttnd  go  after  it 


SKRM.II.]  TH£  FEACE  OF  TH£  CHURCH.       811 

If  any  roan  refiue  peace,  so  that  it  flieth  from  us,  we  must 
pat  it  to  an  '  ei  iwtnh^  and  adventure  ourselves  for  it  to  a 

*  si  forte/  and  '  quantum  in  nobis/  if  by  any  means  we  may 
overtake  and  apprehend  it.  ( J{o/7i.  xii.  18)  If  any  man  refuse 
edification,  and  thrust  away  the  grace  and  mercy  which  is 
preached  unto  him,  it  must  be  hdumiuif  here  too ;  not  give 
him  over,  and  let  him  go  alone  for  desperate ;  but  to  pursue 
him  still,  to  dig  about  him  and  dung  him ;  as  it  is  in  the 
parable.  (^Luke  xiii.  8)  It  may  be,  he  will  yet  bring  forth 
fruit :  many  there  are  which  come  into  the  vineyard  at  the 
last  hour.  We  must  here  put  it  to  a  fii^irorf  too,  *  if  God 
peradventure^  will  give  him  repentance ;  (2  Tim,  ii.  25)  and  in 
the  mean  time,  to  shew  all  meekness  to  all  m^n,  because  we 
ourselves  were  sometimes  foolish  and  disobedient.  (Tii.  iii. 
2,3) 

Now  lastly,  unto  the  substance  of  this  building,  there  per- 
tain but  these  three  things :  a  foundation,  a  superstruction, 
a  contignation. 

I.  A  stable  and  solid  foundation,  which  is  either  personal, 
and  this  is  Christ  only ;  (1  Cor.  iii.  11)  or  a  practical  [\  the 
knowledge  whereof  is  requisite  as  a  ground-work  unto  som^ 
further  end  ;  and  this  again  is  twofold  : 

Either,  the  foundation  of  theological  doctrines,  upon 
which  they  are  raised,  and  by  which  they  are  to  be  measuin 
ed ;  and  ao  the  doctrine  of  the  apostles  and  prophets  is  called 
1^  ^foundation ;'  {fyk€$.  ii.  20)  or  else  the  foundation  of  sal<» 
Tation ;  whatsoever  things  are  simply  and  absolutely  neces- 
sary to  the  spiritual,  vital,  and  salvifical  state  of  a  Christian, 

*  Quse  posita  ponunt,  et  sublata  auferunt  salutem,^  which 
have,  by  the  ordination  of  God,  a  necessary  and  intrins.ecal 
connexion  unto  eternal  life.  St  Paul  gives  it  us  in  three 
wordi*  iaith,  hope,  and  love. 

1,  Fakh,^  as  the   ^primo   primum,^    without  which  no. 

r  Rom.  Ti.  17,  and  xii.  6.  1  Cor.  xv.  14.  2  Cor.z.  14.  Gal.  vi.  16.  Ephes. 
iv.  13.  Fhll.  f.  27,  and  ii.  2,  and  ill.  15;  16.  Col.  i.  23.  1  •nm.fi..1.  2  Tim. 
id.  14.  Tit.  i.  l,and  iv.  ?.,8.  Heb.  vi.  1.  Jade,vene3.  Rev.xiv.  12.  Regnla  veri- 
litli  per  Baptismum  accepts :  Iren.  I.  I.e.  1.2,  19.  Fides  Ecclesiastica,  Epiph. 
Her.  57.  et 35-— Nox.  Orat. xlv. 26, 40.— ffr/ar.  de  Trin.  1. 16.-*Character  Christi<* 
Saitml :'  Athan,  ad  Serap. — Regula  panris  magnisqae  communis :  An^,  Epitr.  57. 
S  Laudo  tnper  edificationem  boni  operii,  ted  agnoico  fidei  fundamenram,  fidei 
fSdieem  :  Aue,  in  Ptalm  31.  de  pnedest.  c.  7.  Rhem,  in  explan.  c.  6.  ad  Heb.— • 
Ambr.  Offic.  1.  1.  c.  29.     Dc  Sacnuncntis,  1.  I.e.  1.— £u«.  Emiiien.  Horn.  2. 


312  THE    P£AC1::    OF    TH£    CHURCH.    [s£HII«ll« 

Other  motions,  though  materially  in  moral  coDitructton 
good,  are  yet '  in  foro  caeli/  vital  and  saWifical.  This  faith 
i8  contracted  into  the  creeds  of  the  church,  requiring  ao  in- 
tellectual assent  of  the  mind  to  the  truth,  and  a  fiducial  re- 
liance of  the  heart  on  the  goodness  of  Ood  in  Christ,  in  all 
those  evangelical  doctrines  for  our  own  righteousness  and 
salvation  :  and  thus  faith  is  by  the  ancients'*  often  called  a 

^  foundation.^* 

2.  Hope^  ^  as  the  ground  and  foundation  of  all  invocation ' 
and  spiritual  worship  :  and  therefore  the  Apostle  saith  of  such 
as  destroyed  the  incommunicable  worship  of  God,  thtat  they 
will  not  ''hold  the  head.''  (Col.  ii.  18,  19)  And  thus  the 
Lord's  Prayer^  containing  the  adequate  object  of  all  our 
hopes,  is  called  by  TertuUian, '  a  fundamental  Prayer.' 

3.  Love,  °*  as  the  principle  of  all  obedience  and  newness 
of  living ;  in  a  godly  sorrow  "  for  all  sin  past ;  a  godlj  pur- 
pose abrenouncing  all  sin  in  conscience,**  profession,  and 
endeavour  of  conversation  for  the  time  to  come ;  a  desire  to 
fear  God's  name,  ^  a  delight  in  his  law,  ^  a  love  of  our  bre- 
thren, a  conscience  void  of  offence  towards  God  and  men. 
And  so  love  is  by  the  Apostle  called  a  '  root  and  ground.' ' 
{Ephes.  ill.  17) 

Now  the  laying  of  this  foundation  aright,  and  causing  ig- 
norant men,  in  some  measure,  to  understand  the  mysteries  of 
religion  and  salvation,  is  indeed  the  master-piece  of  the 
wisest  builder;  and  that,  without  which  all  our  other 
sermons  to  the  people  will  be  little  better  than  lost  labour, 
till  those  principles  be  soundly  fastened  in  their  consciences. 

II.  To  this  foundation  of  faith  in  doctrine,  hope  in  wor- 
ship, and  love  in  obedience,  must  be  joined  a  progress  in  the 
superstruction  ;  because  something  will  be  ever  wanting  to 
the  grace  and  knowledge  of  God  in  us ;  and  in  this  super- 
edification,  it  will  be  needful  to  observe  these  two  things  :— 

Symb. — Fulg.  pt olog.  I.  de  Fide  md  PeL  Diml.  Aug.  Scrm.  1 15.  de  temp,  de  IkL  ct 
oper.  c.  16.  Encbirid.  c  2.— Prosp.  de  vit.  contemp.  1. 2.  c.  21.  ^  TerL 

de  Ont.  c.  9.  <  Mark  zvi.  16.  John  iii.  18, 36,  uid  Tiii.  24.  1  Cor.  tw,  17. 

G«l.  ii.  20.  1  John  t.  1, 12, 13.  k  Rom.  viii.  24, 26.  1  Ron.  x.  12. 13. 

John  iv.  22, 23.  Gal.  iv.  6.        «  John  xiv.  21.        »  2  Cor.  vu.  9, 10.  Acts  at.  38. 
Luke  xui.  3.  •  Heb.  ix.  14.   1  Tim.  i.  5, 19.   1  John  ui.  8,  9,  and  iv.  18» 

and  T.3.  P  Neh.  i.  11.  Isai.  zzri.  8.  %  Rom.  vii.21.  f  A^' 

de  tpir.  et  lit.  cap.  14. 


SERH.Il.]    THE    PKAC£   OF    THE   CHURCH.  313 

1.  A  due  order  and  disposition  :  for  though  all  the  truths 
of  God  are  to  be  taught,  yet  each  in  its  due  place  and  time, 
according  as  the  strength  and  growth  of  our  hearers  is  able 
to  bear.*  As  the  scripture  was  delivered  mkufu^g  by 
pieces  and  degrees,  so  should  it  be  preached  too^  *'  line  upon 
line,  precept  upon  precept/'  It  was  (I  think)  wise  counsel, 
that  of  a  learned  cardinal,  that  '*  with  vulgar  people,  it  were 
best  beginning  at  the  latter  end  of  St.  PauFs  epistles,  where 
he  speaks  of  duties ;  and  then,  after  that,  to  go  to  the  begin- 
mngs,  where  he  is  more  profound  in  doctrines.^ 

2.  A  due  connexion,  that  we  sever  not  those  doctrines 
which  Qod  hath  joined  :  Not  to  preach  works  without  faith, 
wkich  in  the  Jews  begat  pride,  and  opinion  of  their  own 
righteousness ;  {Rom.  x.  3)  nor  faith  without  works ;— which 
some  heretics  doing  (for  that  the  learned  observe  to  have 
been  the  cause  of  the  epistles  of  Saint  James  and  Saint 
John)  did  thereby  cause  great  scandal  and  licentious  living. 
To  preach  the  law  so,  as  to  show  men  still,  upon  repentance, 
a  refuge  to  the  gospel ;  and  so  to  preach  the  gospel,  as  to 
•hew  them  withal,  upon  their  contempt  and  presumptuous 
disobedience,  the  curses  of  the  law  K 

3  There  is  the  contignation  and  covering,  requisite  to  pre- 
serve the  building  from  outward  injury.  And  this  is  either 
ministerial  or  supreme.    Ministerial  is  threefold : 

1.  *  Sovereign :'  and  so  princes^  laws  are  a  crown  and 
covering  to  the  church  of  God  :  Nursing  fathers  they  are  to 
be ;  (Xsa.  xlix.  23)  and  a  great  part  of  their  honour  and  office 
is  id  be  shields  and  protections  to  God's  house. 

2.  *  Ecclesiastical :'  and  so  four  things  there  are,  whereby 
the  reverend  bishops  and  pastors  of  the  church  do  roof  this 
building. 

1.  Piety  and  unblameableness  of  living :  "  Be  thou  an  ex- 
ample,^ saith  the  Apostle  to  Timothy,  *^  in  word  and  con- 
versation.'' 1  Tim.  iv.  12)     "  For  an  evil  life  in  one  of  us  will 


•  Vid.  Fab,  praf.  in  lib.  7.  Inttit.  Ortt.  Non  dcbemus  onermre  tnfirmititein 
dnoentium,  sed  tempenre  Tires  nottrai,  et  ad  inteUectum  andicntium  dcsccndeie. 
Idem,  1. 1.  c.  2.  lib.  2.  cap.  356.  *  Quicquid  narras,  ita  nana  ut  lUe  cut 

lotiaem,  audiendo  credac,  credendo  tperet,  spenmdo  diligat.  Aug.  dc  Catech.  Ru- 
dib.  c.  4.  Tert.  de  poesc.  c.  9.  Aug.  de  fid.  et  oper.  cap.  14.  de  Grat.  et  Lib.  Arbitr. 
cap.  7.  *  O^x  ^^  hid^Ktis  9id  rmv  X^^wr,  fit  dwdytit  Sid  rm^  wpa/fid- 

rm¥^  Chrys.  in  Psalm  xlix.  18. 


314  THE    F£AC£    OF    THE    CHURCH.  [SERM.  II. 

uncover  more  than  an  industrious  hand  will  easily  repair 
again. 

2.  Learning ;  chiefly  in  the  Holy  Scriptures,  and  then  in 
the  succession  and  doctrine  of  the  churches  of  Christ  in  all 
ages,  that  *'  we  may  be  able,  by  sound  doctrine,  both  to  ex- 
hort and  convince  gainsay ers/'  {2\t.  i.  9) 

3.  Labour  in  preaching  of  the  word,  both  by  doctrine  and 
living.  You  know  how  the  business  of  our  calling  is  set 
forth  unto  us,  and  under  what  expressions,  ^ok^  '  A  work  ^\ 
and  more  than  that,  xoire^,  *  A  painful  work^;"*  ^wovSy,  '  A 
care*;^  and  more  than  that,  fUpifMa,  ^  A  distracting  care*; 
the  work  of  a  soldier,  and  of  a  shepherd,  and  of  a  husband- 
man*  and. of  a  chirurgeon,  which  requires  more  patience «Mid 
assiduity,  calls  upon  us  to  be  in  readiness  day  and  night 
Such  a  work  as  we  must  wholly  give  ourselyes  unto,  vgonuf^ 
Tifjo'tfi,  and  ff-Ai^pfioo-ai,  .and  nriftorfiy,  and  hf  rwnt4  tlwu^ 
they  are  the  appstle^  expressions.  A  work  which  will  stiil 
keep  us  doing ;  a  work,  in  which,  of  all  other,  is  required  the 
most  exquisite  and  difficult  mixture  of  wisdom  and  courage^ 
zeal  and  temper,  boldness  and  meekness,  power  and  patience, 
authority  and  compassion,  reverence  and  humility,  eloquence 
and  plainness,  learning  and  experience;  that  no  wonder  if 
Saint  Paiil  cry  put  rls  IxayoV-  No  wonder  if  Gregory  Na- 
zianzen  and  others  h&ve  hid,  and  run  away  from  such  an  eofr- 
ployment:  but  great  wonder  it  is  to  see  men  of  giseen  heads  % 
of  crude  and  lank  abilities,  to  rush,  without  feat  or  doe  pre- 
parations, upon  so  dreadful  and  sacred  an  office;  Certainly, 
of  all  callings  under  heaven,  we,  in  ours,  have  greatest  rea- 
son to  cry  out  with  the  prophet  David,  "  If  thou^  Lord, 
shouldst  mark  iniquities,  O  Lord,  who  miglit  stand  1^ 

4.  Discipline  and  fatherly  government,  to  keep  the  stones 
of  the  building  in  order,  and  to  reduce  all  unto  deceDcy  and 
beaMty :  for  as  God  must  be  served  with  holiness,  so  it  mwt 
be  in  the  beauty  of  holiness  too;  and  unity  is  the  beauty  of 

X  Acu  xii.  2^  ami  xv.  38.  1  Cor.  iii.  13.    Epbes.  jv.  12.   PbiL  i.  22,  mad  iii.30. 

1  Theis.  V.  13.    1  Tim.  iii.  1.    2  Tim.  iv.  5.  J  John  ir.  3S.    1  Gor.iii.  S. 

2  Cor.  X.  15.  Gal.  iv.  U.  1  Thess.  Ui.  t,  and  v.  11.  1  Tim.  ▼.  17.  ^2  C^. 
vii.  12.  b  2  Cot.  zi.  28.  PhU.  ii.  20.  1  Tim.  iii.  6.  «  Aoti  ▼<.  4. 
1  Tim.  iv.  15.  Acts  xti.  25.  2  Tim.  iv.  5.  Col.  iv.  17.  Acts  xiv.dfi.  ITm. 
iv.  15, 16. 


3EUMII.]  TUB  PEACE  OF  THE  CHURCH.       315 

the  church.     '*  Behold,  how  pleasant  it  is  for  brethren  to 
dwell  together  in  unity .'^ 

And  here  let  me  speak  one  word  to  you  who  are  church- 
wardens, and  are  entrusted  with  care  of  presenting  disorders 
to  the  governors  of  the  church;  to  beseech  you  to  consider 
the  religion  and  sacrednesa  of  that  oath*  which,  in  the  house 
of  God,  and  as  you  expect  help  from  God,  you  promise  to 
perform : — with  the  reverence  of  which  oath,  and  fear  of 
God's  dreadful  name,  were  you  so  thoroughly  affected,  as  in* 
deed  you  ought,  we  should  not  see  (what  with  grief  we  do) 
so  great  contempt  of  God^s  house  and  ordinances,  as  if  they 
were  common  and  profane  things :  many  scarce,  throughout 
the  whole  ]rear,  making  their  confessions  of  sins  to  God  in 
the  assembly  of  his  people ;  many  seldom  or  never  hearing 
any  one  psalm  of  David,  or  chapter  of  the  Holy  Scrip* 
tiires  read  unto  them;  nay,  many  neglecting  the  whol^ 
liturgy  of  the  church,  and  dropping  in  after  the  sermon  is 
begun ;  and  though  the  preacher  have  takeu  great  pains  for 
what  in  the  name  of  God  he  speaks,  unto  them,  having  not 
yet  the  patience  to  stay  till  that  piece  of  the  hour  be  ended* 
Certainly,  David  had  learned  more  reverence  to  the  Lord^s 
house ;  *'  I  was  glad  when  they  said.  Let  us  go  into  the 
house  of  the  Lord."^  {Psalm  cxxii.  1)  And  so  had  Come, 
lius,  who,  with  his  kindred  and  near  friends,  woited  for  the 
coming  of  Peter.  (Acts  x.  24)  And  so  had  Solomon,  who 
teacheth  men  to  "  wait  daily  at  the  gates,  and  to  give  at- 
tendance at  the  posts  of  the  doors  of  God's  house.*"  {Prov. 
viii.  34)  And  the  prophecies  foretell  the  like  of  God's 
people  under  the  gospel;  that  they  should  call  upon  one 
another,  and  should  go  speedily  to  pray  before  the  Lord,  and 
to  seek  the  Lord.  {Zech,  viii.  21)  I  speak  this  in  zeal  to  the 
service  of  God,  and  to  the  reverence  of  his  sanctuary ;  and 
beseech  you,  by  the  sacredness  of  your  oath,  and  for  the 
fear  of  God's  name,  to  think  upon  it. 

3.  General:  And  so  all  the  people,  in  their  places,  must 
labour,  by  inoffensive  and  holy  lives,  and  by  the  peaceable 
fruits  of  righteousness,  to  cover  the  church  wherein  they  live, 
from  the  reproaches  of  all  those  who  calumniate  our  doc- 
trine and  worship,  as  tending  to  licentious,  profane,  r«^bel- 
lious,  or  superstitious  living. 


316  THE    PIlACK    of   TU£    CUUHCII.    [s£RM.  If. 

And  now  when  all  tliiB  is  done,  "  Except  the  Lord  burld 
the  bouse,  they  labour  but  in  vain  that  build  it/'     Paul  may 
plant,  and  Apollos  may  water ;  but  his  blessing  it  is,  which 
must  perfect  all.    We  all  are  but  walls  of  mud,  which  may 
easily  be  broken  through :  He  only  is  a  wall  of  fire,  which 
no  enemies  can  approach  unto.    And  therefore  we  must  all 
(and  we  in  our  calling  especially)  be  frequent  and  urgent  in 
our  prayers  to  him  to  preserve  the   peace^  to   repair  the 
breaches,  and  to  build  up  the  walls,  of  his  Jerusalem ;  that 
he  would  give  us  eyes  to  see,  and  hearts  to  love,  and  mouths 
to  utter,  and  lives  to  express,  the  praises  of  his  word :  and 
that  he  would  give  his  word  a  free  passage  into  the  heads 
and  hearts,  into  the  consciences  and  conversations,  of  all  his 
people:  that  so  beginning  at  the  unity  of  the  faith,  and 
knowledge  of  the  Son  of  God,  we  may  grow  up  together 
unto  a  perfect  man,  to  the  measure  of  the  stature  of  the  ful- 
ness of  Christ;  which  the  Lord  grant  for  the  merits  and 
mercies  of  his  beloved  Son  Jesus  Christ  the  righteous ;  to 
whom,  with  the  Father  and  the  blessed  Spirit,  three  persons, 
and  one  immortal  and  only  wise  Qod,  be  all  glory,  majesty, 
aiid  thanksgiving,  now  and  for  evermore.  Amen. 


SELF-DENIAL. 


TO    THE 


REVEREND  ASSEMBLY  OF  DIVINES, 


Fathers  and  Brethren, 

This  Sermon  was  preached  by  your  command,  and  in  your 
alone  audience :  nor  had  it  gone  further  than  those  walls, 
had  not  the  importunity  of  many  Reverend  Brethren  amongst 
yourselves  urged  the  publication  of  it.     The  argument  of  the 
Sermon  taught  me  to  lay  aside  mine  own  judgement  touching 
the  expediency  or  seasonableness  of  this  action,  seeing  the 
jodgements  of  so  many  godly  and  learned  brethren  concur 
for  it.     I  have  this  advantage  and  benefit  by  the  publishing 
of  it,  that  I  may  return  some  small  tribute  of  public  thanks 
for  those  many  grave,  judicious,  and  learned  debates  ;  those 
many  gracious  and  heavenly  exercises ;  that  sweet  and  most 
delightful  society,  whereof  I  have  been  made  a  partaker  by 
sitting  amongst  you  ;  which  truly  have  made  my  life,  amidst 
many  great  losses  and  greater  infirmities,  more  cheerful  to 
me  than  even  my  own  judgement  in  such  sad  and  calamitous 
times  could  otherwise  willingly  have  allowed  it  to  be.     Yet 
it  will  be  a  further  accession  unto  this  content,  if  you  shall 
be  pleased  to  accept  of  this  poor  part  of  my  labours,  first 
preached  in  your  hearing,  and  now  submitted  to  your  view, 
from  him,  whose  hearths  desire  and  prayer  is,  that  the  Lord 
(whose  you  are,  and  whom  you  serve)  would  prosper  all  your 
labours  for  the  good  of  his  church,  and  make  you  happy  in- 
struments of  healing  the  breaches,  reconciling  the  differences, 
preventing  the  confusions,  and  advancing  the  peace  of  his 
Sion. 

Your  most  humble  servant  in  the  Lord, 

E.  R, 


SELF-DENIAL. 


Opened  and  applied  in  a  Sbrmok  before  the  Reverend  Assemblt  of  Diriim 

on  a  Day  of  their  private  HnmiHatioc. 


MATTH.  XVF.  24. 

Then  said  Jesus   unto  his   disciples^  Jf  ^ny  man  toUl  conn 
after  me,  let  him  deny  himself,  and  take  up  Ids  crossj  ami 
follow  me. 

We  may  observe  of  Christ,  that  usually  when  there  appear** 
«cl  in  him  any  evidences  of  human  frailty, — lest  his  servants 
should  thereat  be  offended  and  stumble^  he  was  pleased  tt 
the  same  time  to  give  some  notable  demonstration  of  hit  di* 
vine  power :  he  was  born  weak  and  poor,  as  other  iofantSy 
but  attended  on  by  a  multitude  of  glorious  angels^  *  pro- 
claiming him  to  the  Shepherds,  and,  by  a  special  star,  ^  lead- 
ing the  Wise  men  to  worship  him.     He  was  hungry,  and 
tempted  by  Satan,  as  other  men;  but  by  his  divine  power 
he  vanquished  the  enemy/  and  was  ministered  unto  by  angels. 
He  was  deceived  in  the  fig-tree,  which  he  went  to  for  fruit, 
and  found  none,  and  so  shewed  the  infirmity  of  a  human  ig- 
norance; but  withal  immediately  did   manifest  his  divine 
power/*  in  drying  it  up  from  the  roots.   He  was  **  crucified^* 
{as  the  Apostle  telieth  us)  "  in  weakness  ;*^  and  yet  withal 
he  did  even  then  manifest  himself  ^'  the  Lord  of  glory,*^  by 
rending  the  rocks,  opening  the  graves,  darkening  the  suiiy 
converting  the  thief  and  the  centurion,  ^  and  so  triumphing 
over  principalities  and  powers.  ^ 

On  the  other  side,  we  may  observe,  when  holy  men  in 

•  Luke  U.  13,  U.                b  Matth.  ii.  2.                c  Matth.  xiv.  U.  Vid.  JAt- 

ntu.  Interprecat.  Parabol.  q.  22.    Et  Isid,  Pelus,  lib.  1.  epitt.  15.  '  Macth. 

xii.  19.                •  2  Cor.  xiii.  4.                f  Matth.  zxfii.  51,  54.  t  Col. 
ti.  15.    Vid.  Parker,  de  descens.  1.  4.  sect.  76. 


SERM.IIU]  SELF-DENIAL.  319 

Scripture  have  been,  in  any  notable  manner,  honoured  by 
Godt  ^  he  hath  been  pleased  so  to  order  it,  that  some  inter* 
current  providence  or  other  should  fall  out  to  humble  them, 
leat  they  should  be  too  highly  exalted  in  their  own  thoughts. 
U  was  so  with  David.  ^     After  his  kingdom  settled,  and  great 
victories   over  enemies  obtained,  he  steps  into  a  great  sin, 
which  humbled  and  a£9icted  him  all  his  life  after.     So  with 
Hezekiah  *",  after  he  had  been  raised  up  by  a  great  deliver- 
ance from  a  potent  enemy,  and  a  sentence  of  death,  he  falls 
into  a  sin  of  pride  and  vain  glory :  upon  which  the  Lord  re- 
vealed unto  him  his  purpose  of  leading  his  people  and  chil- 
dren into  captivity,  and  giving  up  his  treasures   into  the 
bands  of  the  king  of  Babylon  ;  which  caused  him  to  humble 
himself  for  the  pride  of  his  heart.     So  with  Paul ; '  he  was 
caught  up  to  the  third  heaven,  and  heard  unspeakable  words, 
and  saw  visions  of  the  Lord ;  but  withal,  there  was  given 
him  '*  a  thorn  in  the  flesh,  the  messenger  of  Satan  to  buffet 
him.;  lest  he  should  be  exalted,  above  measure,  through  the 
i^bundance  of  revelations.**'     And  so  it  was  with  Peter  here 
in  this  chapter ;  he  made  a  glorious  confession  of  Christ  the 
Messiah,  ^'  Thou  art  Christ  the  son  of  the  living  God  f '  "^ 
and  Christ  highly  honoured  him  for  it ;  '^  and  I  also  say 
unto  thee,**  saith  Christ,  **  thou  art  Peter,  and  upon  this  rock 
I  will  build  my  church f'"  which  though  we  are  to  under- 
stand  principally  of  the  rock  which  he  had  confessed,  as  the 
learned  expound  it ; ""  yet  there  is  something  of  special  ho- 
nour therein  bestowed  upon  Peter,  p    We  read  in  Scripture  of 
a  two-fold  foundation  of  the  church  ;  a  personal  fouiulation, 
which  is  but  one ;  ^'  for  other  foundation  can  no  man  lay, 
than  that  is  laid,  which  is  Christ  Jesus."  (1  Cor.  iii,  11) 
And  a  doctrinal  foundation;  for  the  church  is  said  to  be 
'^  built  upon  the  foundation  of  the  Prophets  and  Apostles  ;*^ 
(Epkei.  ii.  20)  and  so  we  read  of  twelve  foundations  in  the 
new  Jerusalem,  Revel,  xxi.  14.     Now  amongst  these,  a3  Peter 
bad  the  precedence  in  faith,  to  make  the  first  confession  of 
Christ  to  be  the  Messiah ;  so  he  had  the  honour  to  be  the 


hftntoi  cku  Arrian,  Epli c.  lib.  3.  cap.  24.  i  2  Sam.  xi.  1^  2  KingB 

JO.  1  2  Cor.  zii.  7.  »  Mitth.  x?i.  16.  n  Matth.  zvi.  18. 

•  Aug.  Ckrytost.  BUarius.  Vid.  Dr.  Reynolds*  Confeienee  with  Hart.  cap.  2. 
Dhte.  1.  P  Cmmer.  tofM.  2«  p.  50,  60.  in  quarto. 


320  SELF-DENIAL.  [SEKM.  III. 

first  of  those  twelve  foundations,  who  should  first  of  all  plant 
the  gospel,  and  gather  a  church  unto  Christ  after  his  resurrecx- 
tion,  as  we  find  he  did.  Acts  ii.  In  which  respect  haply  it 
is,  that  the  gospel  of  the  circumcision  is  said  to  have  been 
*  committed  unto  Peter;'  (Gal.  ii.  7,  8)  because  the  gospel 
was,  by  Christ^s  appointment,  to  be  first  of  all  preached  to 
the  Jews,  who  were  God^s  first-bom.  (Ads  iii.  26,  and  xiiL 
46.  Erod.  iv.  22) 

Now  from  this  time  of  Peter^s  confession,  Christ  (to  take 
off  all  mistakes  touching  his  kingdom)  began  to  acquaint  his 
disciples  with  his  sufferings :  whereat  Peter  is  presently  of- 
fended, and  taketh  upon  him  to  advise  his  master,  and  re- 
buke him, — *'  Be  it  far  from  thee  ;  this  shall  not  be  unto 
thee.*'  Hereupon  Christ  sharply  reprehends  him :  "  It  is 
not  now,  thou  art  Peter ;  but  thou  art  Satan,  a  tempter,  an 
adversary  to  the  works  of  Christ's  mediation  f  (for  so  much 
the  word  elsewhere  implies ;  Numb.  xxii.  22.  2  Sam.  xix.  22) 
^^  not  now  a  stone  for  building,  but  a  stone  of  offence; 
'  thou  savourest  not  the  things  of  God,  but  the  things  which 
are  of  men  :^^  that  is,  *^  Thou  hast  a  carnal  and  corrupt  judge- 
ment of  me,  and  of  my  kingdom ;  conceiving  of  it  according 
to  the  common  apprehensions  and  expectations  of  men,  and 
not  according  to  the  counsel  and  will  of  God.^ 

In  this  reprehension  there  is,  1.  A  personal  corruption, 
verse  22.     2.  Doctrinal  instruction;  teaching  his  disciples 
and  the  people,  that  all  they  who  would  (as  Peter  had  done) 
own  him  for  the  Messiah  and  King  of  the  Church,  must  not 
promise  themselves  great  things  under  him  in  the  world,  bnt 
must  resolve  to  walk  in  the  steps  which  he  would  tread  out  be- 
fore them,  viz.  "  to  deny  themselves"  as  he  did  ;  (Matth.  xxvL 
42)  and  to  bear  a  '  cross,'  as  he  also  did ;  (John  xix.  17)  and 
so  ^  to  follow  him.'    And  to  take  ofl'all  prejudice  and  scan- 
dal,  he  assures  them,  that  whatevertheir  fears  and  suspicions 
might  be  of  so  hard  a  service,  yet  thus  to  deny  themsdves 
was  the  only  way  to  save  themselves,  verse  25,  26  ;  and  thus 
to  bear  a  cross  the  only  way  to  a  crown  and  glorious  reward : 
verse  27 :  which,  lest  it  should  seem  an  empty  promise  with- 
out evidence  and  assurance,  he  undertakes  to  confirm  shortly 
after  by  an  ocular  and  sensible  demonstration,  verse  28 ;  which 
we  may  understand  either  of  his  glorious  transfiguration  the 
week  after;  (Matth.  xxvii.  1,  2)  or  of  his  glorious  ascensioB 


SERH.IU.}"  S£LF-DEN1AL.  321 

in  their  sight ;  {Acts  i.  9)  or  of  his  pouring  forth  the  Holy 
spirit  upon  them  in  fiery  tongues;  {Acts  ii.  2,  3)  or  of  his 
more  full  manifestation  of  his  kingdom  and  glory  unto  his 
servant  John  by  the  ministry  of  the  angels,  in  his  gloriousr 
revelation.  {Apoc.  i.  1)  Unto  all  which  (though  the  context 
seem  to  relate  principally  unto  the  first)  may  that  promise  of 
0ur  Saviour  be  understood  to  refer. 

The  words  then  are  a  character  of  a  disciple  of  Christ ;  he  is 
one  who  must  deny  himself,  and  that  not  in  some  more  easy 
matters ;  but  thoroughly,  and  in  all  things,  so  far  as  suffer* 
ing,  and  suffering  to  the  uttermost,  pain^  deaths  shame,  for 
those  three  things  are  contained  in  the  Cross ;  and  all  this, 
first,  willingljf ;  he  must  take  up  his  cross,  it  must  be  an  act 
of  election,  not  of  compulsion.  Secondly,  obediently :  to 
do  it  with  this  resolution,  of  following  Christ;  both  his 
command  and  example ;  as  a  Lord,  because  he  requires  it ; 
as  a  leader,  because  he  goes  before  us  in  it. 

I  have  singled  out  the  aigument  of  self-denial,  to  speak 
of,  in  this  reverend  and  grave  audience,  as  being  very  suita- 
ble to  the  state,  not  only  of  Christians  always,  but  more 
particularly  of  these  present  times  wherein  we  live,  and  of 
those  specinl  businesses  wherewith  we  are  intrusted  ;  where- 
in, having  in  two  or  three  words  considered  what  is  meant 
by  dewfingy  and  what  by  a  marCs  self,  I  shall  briefly  despatch 
the  doctrinal  part  accord'mg  to  those  premises. 

For  the  first,  theo  riginal  word  awvifvrfl&Tim  is  emphatical, 
as  Chrysostora  notes,  and  signifieth  not  simply  *  negare,'' 
bat  '  pernegare,*  or  '  prorsus  negare,'  totally,  utterly  to  deny, 
not  at  all  to  spare  or  regard :  nXf/av  iprr^iv  <niiialnt,  or  xoMXou, 
as  Theophylact  and  Suidas :  *i  it  importeth  a  perfect  or  uni- 
versal  denial,  it  is  rendered  by  Beza,  *  Abdicet  seipsum/ 
which  is  as  much  as  to  reject  and  cast  off*,  as  a  man  doth  a 
g;raceles8  son,  whom  he  will  not  own  any  more  for  his :  which 
is  the  same  thing  in  a  family  with  that,  which  the  law'  calls 
'  I^nominiosa  missio,^  in  an  army. 

For  the  second,  man  is  taken  most  ordinarily  three  ways 
in  Scripture,  either  in  respect  to  his  creation,  or  to  his  tra- 
doction,  or  to  his  renovation;  the  natural  man,  the  old  man, 

%  Vide  Suid,  in  voce,  ditoKi/ifxmlos.  '  Leg.  2.  D.  de  iis  qui  notmtur 

hiftmia. 

VOL.   IV.  V 


322  ShLF-DENlAL.  {S£RM.  lU. 

and  the  newsman.  And  so  consequently  by  ^a  man^saelf^^ 
I  onderatand.  First,  A  man^s  sinful  self  (to  put  that  branch 
in  the  first  place  for  our  method  of  procee4u9g)  which 
the  apostle  calls  the  '  Old  Man;'  {Ephes.  iv.  22)  the 
'Earthly  Adam;'  (1  Cor.  xv.  47,  48)  the  *  body  of 
death ;'  {Rom.  vii.  24)  the  *  carnal  mind,'  {Rom.  vii.  8) 
our  '  earthly  members.'  {CoL  iii.  5)  In  which  sense  to 
'  deny  a  man's  self/  is,  in  the  apostle's  phrase,  to  *  deny  un- 
godliness and  worldly  lusts/  {Tit.  ii.  12; 

Secondly,  A  man's  natural  self:  and  that  First,  in  regard 
of  being  and  substance ;  and  so  it  imports  our  life,  which  U 
the  continuance  and  preservation  of  being:  and  the  foculties 
and  powers  of  nature,  our  understianding,  will,  appetites, 
senses,  fleshly  members.  2dly,  in  regard  of  well4)eing,  or 
the  outward  ornaments  and  comforts  of  life,  which  may  all 
be  reduced  unto  three  heads: — 1.  External  relations,  as  be- 
tween husband  and  wife,  parent  and  child,  brother  and  bro- 
ther, friend  and  friend,  8lc.  2.  Special  gifts,  and  endow- 
ments :  as  learning,  wisdom,  power,  or  any  other  abilities 
of  mind  or  body.  3.  Common  ends,  which  naturally  men 
pursue  and  seek  after,  and  are  all  by  the  Apostle  comprised 
under  three  heads — of  profit,  pleasure,  and  honour ;  "  the 
lusts  of  the  eyes,  the  lusts  of  the  flesh,  and  the  pride  of  life  C* 
(1  Jo^  ii.  16)  houses^  lands,  Iprdships,  grea^  possessions ; 
fleshly,  worldly,  natural,  unnatural,  artificial  delights;  li- 
berty, praise,  fevour,  applause^  preferment ;  any  thing  from 
which  a  man  doth  draw  any  kind  of  contend  or  satisfaction 
in  order  to  himself. 

Thirdly,  A  man's  moraU.  virtuous,  renewed  self:  for  as 
lusts  are  the  members  of  the  old  man,  so  graces  are  the 
members  of  the  new  man ;  and  as  the  first  Adam  begets  us 
after  his  image,  {Gen.  v.  3)'  so  the  second  Adam  regenerates 
us  after  his  image:  {CoL  iii.  10.  1  Cor.  xy.  49.  Rom.  viii.  29) 
from  the  one,  we  receive  lust  for  lust;  and  frou^  the  otheTj 
grace  for  grace. 

Now  these  things  being  thus  premised,  according  to  this 
three-fold  self,  there  are  three  branches  of  this  duty  of  stU^ 
denial :  for  some  things  are  to  be  denied  simply  and  abso- 
lutely; some  things,  conditionally  and  upon  supposition; 
and  some  things,  comparatively  and  in  certain  respects. 

1.  Absolutely  and  simply  ;  so  a  man  is  to  deny  his  siofal 
self,  and  that  two  ways :  Fir£t,  Generally,  as  it  importeth  the 


S£UM,  111.}  SKLF'-DJlMAL.  323 

whole  body  of  corruption  and  concupiscence,  which  we  are 
to  mortify  and  subdue,  to  crucify  and  revenge  the  blood  of 
Christ  against  it  {Colo$.  iii.  5.  Rom.  viii.  13)  Where* 
unto  is  required  a  formal  and  perpetual  endeavour  by  actual 
exercise  of  grace  ;  because  things  natural  (as  lust  is)  though 
they  be  never  so  much  altered  and  abated  for  the  time,  will 
yet '  ex  se,^  return  and  reduce  themselves  to  their  original 
state  and  strength  again,  if  they  be  not  stiU  kept  under:  as 
a  atone  will  fall  down  to  its  natural  place  by  its  own  incline 
tion^  as  soon  as  the  impressed  force  which  carried  it  upward 
is  worn  out ;  and  water  will  reduce  itself  unto  its  natural 
coldness,  if  fire  be  not  constantly  kept  under  it.  Neither 
may  we  expect,  that  because  grace  belongs  unto  our  renewed 
nature,  therefore  it  should,  with  the  same  natural  facility, 
suppress  lust,  as  lust,  without  the  workings  of  grace,  would 
return  to  its  natural  vigour  and  force  again :  for  there  is  this 
remarkable  difference  between  lust  and  grace,  that  the  work- 
ings of  lust  are  totally  *  ab  intus,^  as  to  the  root  of  them,  and 
require  not  any  foreign  force  or  activity  to  concur  with  them, 
or  to  set  them  on  motion ;  and  therefore  though  weakened, 
they  are  still  offering  to  return  to  their  strength  again.  But 
the  workings  of  grace,  though  partly  '  ab  intus,^  when  vital 
principles  and  spiritual  habits  are  infused,  do  yet  require 
an  actual  concurrence,  co-opemtion,  *  and  assistance  of  the 
spirit  of  Christ  immediately  as  from  him ;  for  it  is  *'  he  who 
worketh  in  us  for  to  will  and  to  do  i*^  as  there  is  an  aptness 
in  a  weapon  to  cut,  in  a  wheel  to  move ;  yet  that  cutteth 
not,  this  moveth  not,  without  a  further  vital  faculty  applying 
it  to  these  uses.  And  therefore,  though  there  be  no  need  of 
labour  for  lust  to  recover  strength,  (because  it  is  naturaUy 
apt  to  return  thereunto  of  itself)  yet  there  is  need  of  much 
diligence,  and  earnest  waiting  upon  Christ  by  faith  and 
prayer,  for  the  continued  supplies  of  his  spirit ;  whereby  the 
graces  which  are  in  us,  may  be  kept  on  work  in  the  constant 
mortifying  and  subduing  oiP  our  lusts;  because  th^ habits  of 
grace  infused  do  not  virork  alone  of  themselves  without  mich 

•  Ulo  opennte  eooperamur :  Aug.  de  nat.  et  gnt.  c.  31.  Kon  ttntom  tt  afbor 
sit  bona,  wd  at  fliciat  fnictut  booot,  eidetn  gratii  necenariam  etc  at  aiQavetur ; 
de  Gfst.  Chriiti  lib.  l.cap.  19.  VeQe  et  currere  ineum  est  i  ted  iptum  tneuni  tine 

s  iempei  auziUo  non  erit  meum  :  Hirron,  torn.  2.  epist»  197, 

Y    2 


324  S£LF-D£K1AL.  [s£UM«  III; 

supplies.  Secondly,  i^peciaUy,  in  regard  of  these  personal 
corruptions,  which  we,  in  our  particulars,  are  more  notably 
carried  unto;  which  David  calls  the  keeping  of  himsell 
from  his  *  own  iniquity.^  {Psalm  xviiL23)  For  though  oatural 
corruption,  where^ver  it  is,  be  a  seminary  of  all  sin,  yet  ta 
particular  persons  it  usually  putteth  itself  forth  more  notably 
in  some  particular  sins :  as  the  sap  of  the  earth  is  the 
^  fpmes  ^  and  matter  of  all  kinds  of  fruit,  yet,  in  one  ground, 
it  sorts  better  with  wheat ;  in  another,  with  barley  ;  in  thia 
tree,  it  becomes  a  grape ;  in  another,  an  olive ; — bo  original 
sin  in  one  man  runs  most  into  avarice ;  in  another,  into  senn 
suality ;  in  a  third,  into  pride  and  vain-glory,  and  the  like*. 
We  read  of  national  sins,  the  lying  and  laziness  of  the  Cren 
t,ians;  {Tit.u  12)  the  curiosity  and  inquisitiveness  of  that 
Athenians  ;  (Jets  xvii.  11)  the  pride  and  cruelty  of  the  Bm^ 
bylonians ;  (Isai^  xlvii)  the  robbery  of  the  Sabeansand  ChaU 
deans:  (Jobi.  15,17)  and  we  read  of  personal  sins,  the: 
stubbornness  of  Pharaoh,  the  gainsaying  of  Korah,  the. 
envy  of  Saul,  the  churlishness  of  Nabal,  the  ambition  of: 
^^bsalom,  the  intemperance  of  Felix,  the  sorcery  of  Simon/ 
Magus,  &c.  Thus  particular  persons  have  their  more  proper 
sins,  whereby  they  have  most  of  all  dishonoured  God,  with^, 
stood  his  spirit,  neglected  and  resisted  his  grace,  and  de&led 
their  own  consciences ;  and  therefore,  in  conversion,  though, 
repentance,  as  a  hound,  drives  the  whole  herd  of  sin  before* 
it,  yet  the  dart  of  the  word  sticks  most  in  this  sin,  which  ia 
thereby  singled  out  for  a  more  particular  detestation. 

2.  Conditionally,  and  upon  supposition  of  God^s  special 
call ;  and,  in  that  sense,  we  are  to  deny  our  natural  self. 
Which  we  are  the  rather  to  do ;  first,  because  God  calls  no. 
man  to  deny  his  whole  self,  and  wholly  to  all  purposes,  at. 
any  time  or  in  any  case.     He  allows  us,  yea,  he  requires  us. . 
to  seek  the  good  of  our  souls ;  to  seek  any  thing,  without 
the  which  we  cannot  be  liappy ;  to  promote  by  all  means  our 
own  salvation  ;  to  seek  ourselves  out  of  ourselves,  in  Christ 
and  in  his  righteousness.     Secondly,  because  he  never  calls 
us  unto  any  either  morose  and  cruel,  or  superstitious  self- 
denial  ;  such  as  is  that  of  the  covetous  worldling,  who  when 
he  wanteth  nothing  that  he  desires,  wanteth  power  and  a 
heart  to  eat  thereof,  and  bereaveth  himself  of  good  ;  though 
the  things  which  God  gives,  he  gives  them  unto  us  to  enjoy. 


SERM.   III.]  SELF-DKNIAL.  325 

{Eccles.  iv.  8.  and  vt.  2.  1  Tim.  vi.  17)  Or  as  tliat  of  Baal's 
priests,  and  the  sect  of  tbeFlagellantes/  who  cut  and  whipped 
themselves  in  their  frantic  devotions,  as  Saire  the  Casuist 
telleth  us  of  Francis  and  Benedict,  two  founders  of  the  re* 
gular  devotions  or  superstition  in  the  Church  of  Rome,  that 
they  were  wont  to  cast  themselves  naked  into  the  snow,  and 
amongst  thorns,  to  vex  their  bodies.  A  notable  relation  of 
ivhich  kind  of  self-denial  (I  know  not  whether  more  nasty 
or  superstitious)  a  learned  and  grave  divine"  of  ours  hath 
largely  collected  out  of  Climacus  and  Lewes  of  Granada, 
in  the  fourth  part  of  his  Christian  Warfare. 

But  we  are  then  called  by  God  to  deny  oursel ves»  our  reason, 
wisdom,  parts,  learning,  ease,  wealth,  lands,  houses,  honour, 
favour,  credit,  applause,  father,  mother,  wife,  children,  life, 
whatsoever  is  dearest  unto  us, — whensoever  it  stands  in  oppo- 
sition unto  or  in  competition  with  Christ,  his  glory,  kingdom, 
or  command.  In  which  sense  we  are  to  deny  ourselves  always, 
and  '  praBparatione  animee  :*  and  actually,  whensoever  any 
thing,  dear  unto  us,  is  inconsistent  with  the  conscience  of  our 
duty  to  God.  And  thus  (to  instance  only  in  our  own  profession) 
Paul  regardeth  neither  liberty  nor  life,  in  comparison  of  the 
Gospel  of  grace  and  of  the  name  of  the  Lord  Jesus.  (Ads 
XX.  24.  Acts  xxi.  13)  Nor  Micaiah,  his  safety  or  reputation 
in  Ahab^s  court.  (1  Kings  xxii.  14)  Nor  Levi,  his  father, 
or  mother,  or  brethren,  or  children  in  the  zeal  of  God^a 
honour.  {Deut.  xxxiii.  9)  Nor  Ezekiel,  his  dear  wife,  the 
delight  of  his  eyes,  when  God  took  her  away  with  a  stroke, 
and  forbad  him  to  mourn  for  her.  {Ezek.  xxiv^  16,  17, 18) 
Nor  Matthew,  his  receipt  of  custom.  (Luke  y.  27)  Nor 
James  and  John,  their  nets,  their  ships,  their  father,  when 
they  were  called  to  follow  Christ.     {Matth.  iv.  21,  22) 

In  this  case,  things  are  to  be  denied  two  manner  of  ways: 
First,  as  temptations  and  snares,  when  they  are  either  baits  to 
draw  us  into  sin,  or  are  themselves  the  fruits  and  wages  of  sin. 
When  they  are  baits  unto  sin:  "  If  thy  brother,"  saith  the 
Lord,  '*  the  son  of  thy  mother,  or  the  son  of  thy  daughter, 
or  the  wife  of  thy  bosom,  or  thy  friend  which  is  as  thine  own 

*  Vid.  Hospinian  de  Orig.  Monach.  1.  6.  c.  30.  et  de  festii  lib.  2.  cap.  30.  Clavis 
Ikg.  Sicerd.  Tib.  8.  cap.  Sect.  5.  ■  Dvurnhftm^  part  4.  lib.  1 .  cap.  4. 

Sect.  4. 


326  S£LF-D£NIAL«  [s£RH.  |II« 

ftouly  entice  thee  secretly,  sayings  Let  us  go  and  servie  othepr 
GrodS|  which  thou  hast  not. known,  thou^  nor  thy  fathers, 
&c.  thou  shall  not  consent  unto  him,  nor  hearken  unto  bin^ 
neither  shall  thine  eye  pity  him,  neither  shall  thou  spaiet, 
neither  shalt  thou  conceal  him :  but  thou  shajt  surely  kill 
him ;  thine  hand  shall  be  first  against  him  to  put  him  to  death,'' 
tac.  (Deut,  xiii.  6,  9)  Though  an  idol  be  made  of  silver 
and  gold,  yet  being  an  idol,  it  must  be  thrown  away  with  d«>- 
testation,  like  a  menstruous  cloth.  (Itai.  xxz.  22)  [f 
Simon. Magus  ofiered  money  for  the  gifts  of  the  Spirit,  the 
Apostle  doth  abhor  so  abominable  a  negotiation.  [Act$ 
viii.  20)  Even  the  brazen  serpent,  when  it  becomes  at  snare 
by  the  abuse  of  men,  is  no  longer  preserved  as  a  monument 
of  mercy,  but  broken  in  pieces  as/  Nehushtan,^  a  piece  of 
brass.  (2  Kings  xvi.  4)  When  they  are  themselves  the 
fruits  and  wages  of  sin :  so  Zaccheus  denies  himself  in  all  his 
unjust  gain,  which  he  had  gotten  by  sycophancy  and  de- 
fraudation; and,  when  Christ  offers  to  come  into  his  house, 
will  not  suffer  Mammon  to  shut  the  door  s^inst  him.  (^Luke 
xix.  8)  Restitution,  as  it  is  a  most  necessary,  so  it  is  one 
of  the  hardest  parts  of  self-denial,  when  a  covetous  heart 
must  be  forced  to  vomit  up  all  its  sweet  morsels  again.  Un» 
just  gain  is  like  a  barbed  arrow  ;^  it  kills,  if  it  stay  within 
the  body ;  and  it  tears,  and  pulls  the  flesh  away  with  it,  if  it 
be  drawn  out.  As  the  fox  in  the  fable,  "^  which,  having  crept 
in  at  a  narrow  hole  to  feed  on  a  prey,  and  being  filled,  was 
grown  too  big,  to  make  an  escape  at  the  saqie  passage,  was 
constrained,  for  saving  bis  life,  to  empty  and  starve  him- 
self again,  that  he  might  go  out  by  the  same  way  that  he 
came  in. 

II.  As  oblations  and  sacrifices,  whensoever  Christ  calls  us 
to  ^dedicate  them  unto  him.  When  Abraham  was  called 
from  bis  country  into  a  land  of  sojourning,  which  be  knew 
not ;  when  Daniel  was  called  from  a  king^s  court  to  a  den  of 
lions ;  when  Moses,  from  the  honours  of  Egypt,  to  the  afflic- 
tions of  God's  people ;  when  the  disciples,  from  their  nets 
and  their  ships,  to  follow  Christ,  and  wait  upon  a  persecuted 
ministry ;  when  Paul,  from  an  active  to  a  passive  perseca- 

'  Porte  per  angufitam  tenuis  vulpecula  rimam  Repserat  in  caroeram  frumcnlia 
Ac.  Hot.  1  Ep.  vii.  29. 


SERM.   III.]  SELF-DENIAL.  327 

tion; — ^immediately  they  consulted  not  with  flefih  and  blood, 
but  willingly  left  their  owii  comforts  to  obey  God's  com- 
mands.  In  conversion,  the  uses,  the  property  of  all  we  have, 
18  altered ;  all  our  vessels,  all  our  merchandise,  must  be  su- 
perscribed  with  a  new  title,  ^*  Holiness  to  the  Lord.""  (Isa. 
xkiii.  18.  Zech.  xiv.  20,  21)  Then  men^s  chief  care  will  be 
to  honour  the  Lord  with  their  substance ;  {Prov.  iii.  9)  to 
bring  their  sons,  their  silver,  their  gold,  to  the  name  of  the 
Lord,  the  Holy  One  of  Israel.  (Isa.lx,9)  All  we  are,  or 
have,  we  have  it  on  this  condition, — to  use  it,  to  leave  it,  to 
lay  it  out,  to  lay  it  down,  unto  the  honour  of  our  master, 
from  whose  bounty  we  received  it 

III.  Comparatively ;  and,  in  some  respect,  so  we  are  to 
deny  our  renewed  self,  our  very  virtues  and  graces.  In  the 
nature  and  notion  of  duties,  so  we  are  bound  to  seek,  to  pray 
for,  to  practise,  to  improve,  to  treasure  up,  and  exceedingly 
to  value  them.  But  in  relation  unto  righteousness,  in  the 
notion  of  a  covenant  of  life  and  salvation,  and  in  comparison 
of  Christ,  so  we  must  esteem  *^  all  things  loss,  for  the  exceU 
lency  of  the  knowledge  of  Christ  Jesus  our  Lord."  (Phil.  iii. 
8,  9, 10)  It  is  a  dangerous  things  to  hang  the  weight  of  a 
BOttl  upon  any  thing  which  hatb  any  mixture  of  weakness, 
imperfection,  or  corruption  in  it,  as  the  purest  and  best  of 
all  omr  duties  have.  "  Vsb  etiam  laudabili  vit®  hominum,  si, 
remot&  misericordi&,  discutias '  eam."*^  It  is  a  dangerous  thing 
to  teach,  that  faith,  or  any  other  evangelical  virtue,  as  it  is  a 
work  done  by  us,  doth  justify,  or  succeed  in  the  place  of, 
legal  obedience  unto  the  purpose  of  life.  There  is  nothing 
to  be  called  our  righteousness,  but  ^'  Jehova  Tzidkenu.** 
{Jer.  xxiii.  6)  Faith  justifies,  as  the  window  may  be  said  to 
enlighten,  because  it  alone  is  apt  (which  no  other  part  of  the 
structure  is)  to  convey  and  transmit  that  light  which  ariseth 
out  of,  and  belongeth  unto,  another  body,  and  not  unto  it : 
therefore  it  doth  not  justify  habitually,  as  a  thing  fixed  in 
ns;  but  instrumentally,  as  that  which  receives  and  lets  in 
the  righteousness  of  Christ,  shining  through  it  upon  us : — as 
the  cup  feeds  by  the  wine  which  it  conveys ;  as  the  looking- 
glass  maketh  the  wall  to  glister,  by  reflecting  the  beams  of 
the  sun  from  itself  upon  it. 

7  Qm  docet  in  operi  confidere,  is  negat  meritum  Chriiti  suflkxre  :  Ferus  in 
Acts  XT.         ■  August. 


'328  $£iF-D£NlAL.  [s £1111/  III. 

The  sum  *  of  all,  in  one  word,  ia  this :  We  all  profess  oar- 
selves  to  be  disciples  of  Christ,  aod  candidates  of  glory  and 
itniDortality  by  him ;  and  we  have  all  promised  to  follow  him 
whithersoever  he  leads  us.  Now  whosoever  will  be  in  troth, 
what  he  is  in  promise  and  profession,  must  learn  this  funda- 
mental duty ,r— to  deny  himself;  willingly  and  obediently  to 
forsake  all  sin,;  to  subdue  all  general  concupiscence^  with 
his  own  proper  and  personal  corruptions,  absolutely*  with* 
out  any  limitation  or  exception.  To  cast  away  and  forsake^ 
always,  in  preparation  of  heart;  and  actually,  whensoever 
Christ  calls  thereunto,  whatsoever  is  near  or  dear  unto  him, 
whensoever  it  becomes  either  a  snare  to  conscience,  as  a  bait 
fintp,  or  fruit  of  sin;  or  a  sacrifice  unto  God,  as  a  matter  of 
^uty :  to  undervalue  and  disesteem  the  best  of  all  his  graces 
ip  respect  of  the  righteousness  of  Christ,  and  in  order  to  jus^ 
tification  in  the  sight  of  God  :  looking  on  every  thing,  being, 
well  being,  outward  enjoyments,  inward  abilities,  virtue^! 
graces,  as  matters  of  no  rate  or  estimation,  when  Christ  and 
the  conscience  of  duty  standeth  in  competition  with  them. 

I  have  done  with  the  doctrinal  part  of  thi^  'point,  and  9SH 
sorry  to  have  so  long  detained  a  learned  auditory  with  thiagy 
so  fully  known  unto  them  before^  I  now  proceed  to  appli- 
cation* 

It  is  said,  when  Christ  preached  this  doctrine,  that  he 
called  the  people  unto  him  with  his  disciples.  {Mark  viii.  34) 
My  exhortation  proportionably  unto  you  and  myself  shall  be 
double :  one,  as  we  are  the  people  of  Christ ;  the  other,  as  we 
are  bis  disciples  and  ministers. 

As  the  people  of  Christ,  let  us  be  exhorted, 

I.  To  take  heed  of  that  sin,  which  is  formally  opposite  unta 
self-denial,  as  a  sin  most  pernicious  and  obstructive  to  salva- 
tion, which  is  the  sin  of  self-love,  or  self-estimation ;  a  most 
comprehensive  and  seminal  lust,  which  lies  at  the  root  of 
every  other  sin.  For  unto  the  formality  of  every  sin  be- 
longeth  an  inordinate  conversion  of  a  creature  unto  himself: 
and  therefore  it  is  set  by  the  Apostle,  as  commander-in-chief 
in  the  head  of  a  whole  regiment  of  sins,  2  Tim.  iii.  1,  5.  It 
branches  itselfinto  two  great  sins,  self-seeking,^  an  end ;  and 
self-depending^  as  a  means  unto  that  end  ;  for  he  that  worketk 
for  himself,  will  work  from  himself  too. 

Self  seeking ;  when  men  neither  regard  the  will  and  call  of 


8ERM-  111.]  SKLP-DENIAL.  329 

.God",  nor  the  need  and  good  of  man,  but  are  wholly  taken 
up  in  serving  their  own  wills  and  desires,  *'  seeking  their 
own  things,  and  not  the  things  of  Jesus  Christ;**  (Phil.  ii. 
21)  like  the  prophet's  '^  empty  vine/'  bringing  fruit  only  to 
themselves;  {Hos.  x.  1)   obeying   their  own  wills  against 
God^s;  {Jer,  xviii.  12,  and  xliv.  17)  giving  ear  to  the  tempts^ 
tion  of  their  own  lusts ;  (James  i.  14)  making  their  own  eyes 
judges  of  right  and  wrong.  (Judges  xvii.  6)    Whence  arise 
proud  reasonings  and  contendings  against  the  truth ;  false- 
ness of  heart  in  God^s  covenant ;  falling  off  from  his  service ; 
leaning  upon  our  own  wisdom ;  with  many  distempered  and 
froward  passions,  which  usually  attend  upon  a  will  wedded 
unto  itself.     Now  this  kind  of  selfJove,  our  Saviour  here 
telleth  us,  is  indeed  the  greatest  self-hearted  that  can  be : 
'*  Whosoever  will  save  his  life,  will  lose  it ;  and  whosoever 
will  lose  his  life  for  my  sake,  shall  find  it,"  verse  25.     Our 
love  and  our  life  should  still  go  together;  for  all  things  are 
loved,  in  order  to  life.      That  only  may  be   the   '  terminus^ 
of  our  love,  which  is  the  fountain  of  our  life.     If  any  man 
have  his  life  from  himself,  that  man^s  love  may  rest  in  him- 
self.   Now  the  Apostle  will  tell  us,  that  ^^  Christ  is  our  life;" 
CoL  iii.  4.  Gal,  ii.  20 :  (for  the  life  we  have  without  him,  is 
but  *  gradus  ad  mortem')  and  therefore  he  must  be  our  *  love' 
too,  as  Ignatius*  called  him*    His  end,  his  will,  his  wisdom, 
must  be  ours :  as  all  rivers  run  into  the  sea,  and  do  not  stay 
within  themselves,  and  so  are  kept  from  being  harmful.     If 
the  sun  should  keep  its  light,  the  clouds  their  rain,  the  earth 
its  sap,  unto  themselves, — what  use  were  there  of  them,  or 
benefit  by  them  ?     God  hath  made  all  things  in  such  a  sweet 
subordination,  that,  each  one  serving  that  which  is  above  it- 
aelf|  inanimate  animate,  and  both  man,  and  man  God, — all 
the  services  of  all  the  creatures  should  finally  meet  and  run 
into  God,  who  alone  is  worthy  of  all  service  and  obedience. 

Self-depending  is,  when  we  put  confidence,  for  spiritual 
ends,  which  respect  righteousness  and  salvation,  in  our 
graces ;  expecting  pardon  of  sin,  favour  with  God,  and  final 
happiness,  from  our  own  duties ;  as  the  Jews  did,  Ram.  x.  3. 

s  Nemo  Deo  displicec,  nisi  qui  sibi  placet :  Ber.  Horn,  de  miter.  Qui  esse  ntXt 
flibi,  non  tibi,  nihil  esse  incipit  inter  omnia ;  Idem  Ser.  20.  in  Ctntto.  *  Oibw« 
rSt  ivrw  i|  ir^v  Xpurrw  ftnf.     'O  ifUs  ipmt  itrrwigttrtu,    IgiuU.  episl.  «4  Rom. 


330         '  SELF-DENIAL.  [$£RM.  III. 

and  when,  for  other  civil  and  public  ends,  we  ptit  confidence 
in  men,  coundels,  horses,  treasures,  in  an  arm  of  fiesh,-^ 
rising^  and  sinking,  confiding  and  drooping  or  deaponding^ 
according  as  second  causes  do  ebb  or  flow.  A  sin  whicli« 
in  these  times^  we  are  too  much  guilty  of ;  and  whereby  Gdd» 
being  so  greatly  prorokedi  mightjustly  leave  oA  to  ouraeWeSi 
that  when  we  find  ourselves  fatherless,  we  might  be  drirei 
more  closely  to  find  mercy  in  him.  It  is  a  sin  very  injiirioiis 
to  the  love,  power,  wisdom,  mercy,  truth  of  God,  upon  whidi 
attributes  of  his,  our  confidence  should  €ast  anchor:  for  aH 
these  are  immutable,  always  the  same,  ever  equally  near  unto 
us,  tender  of  us,  ready  to  engage  themselves  for  us :  and 
therefore  there  should  not  be  such  changes,  such  risings  and 
fallinga,  in  our  dependence  upon  him.  But  we  weak  wofA 
are  like  a  ship  at  anchor:  though  the  anchor  be  fkstebed 
unto  a  sure  rock,  which  moveth  not,  yet  the  ship,  notwitb^ 
standing,  is  subject  still  to  tossings  and  unquietness,  when 
winds  and  waves  beat  upon  it :  So  though  our  anchor  and 
confidence  have  a  sure  and  steadfast  ground  to  keep  it  nn^ 
movable,  yet,  according  to  the  different  aspect  of  second 
causes,  our  hearts  are  too  apt  to  waver  and  change;  oo^ 
M[hile  to  say  with  David,  **  I  shall  never  be  moved  ;**  and 
presently,  upon  the  turn  of  things,  to  be  faint  and  troubled 
again.  Therefore  we  should  pray  and  labour  for  a  mem 
stable  and  composed  frame  of  heart:  say  not  one  while, 
*  The  enemy  is  strong,  now  we  shall  be  devoured  ;^ — say  not 
another  time,  The  enemy  is  weak,  now  we  shall  prerail,  and 
have  an  end  of  trouble.  But  let  us  learn  to  sanctify  the  Lord 
God  of  Hosts  in  himself  in  our  hearts ;  let  him  be  our  fear, 
and  let  him  be  our  hope :  when  he  humbleth  us,  let  us  fear; 
and  yei  still  trust  in  him ;  because  if  we  repent  and  return,  he 
will  lift  us  up ;  for  it  is  all  one  with  him  to  help,  whether 
with  many,  or  them  that  have  no  power.  And  when  he  ez- 
alteth  us,  let  us  rejoice,  and  yet  still  tremble ;  because  if  we 
be  proud,  and  provoke  him,  he  lifteth  us  up  in  anger,  that  he 
may  make  our  ruin  and  fall  the  greater ;  as  the  Psafanist 
speaks,  <'  Thou  hast  lifted  me  up,  and  cast  me  down.^ 

II.  Let  us  be  the  more  earnestly  exhorted  unto  the  piac- 
tice  of  this  duty,  by  how  much  the  more  necessary  it  is,  and 
fundamental  unto  salvation :  for  which  purpose  let  us  learo 
and  iput  in  use,  these  few  brief,  but  excellent  rules.     1.  To 


S£UM.  III.]  SELF-DENIAI..  331 

exalt  the  word  and  counsel  of  God  in  our  judgeuoeQls.  lu 
matters  of  faith,  worship,  and  obedience,  let  us  fetch  our 
light  from  him,  and  not  *'  lean  on  our  own  wisdom,  nor  be 
wise  in  our  own  eyes;"  (Prov.  xxiii.  4.  /mi.  ¥.  21)  nor  suffer 
natural  and  carnal  reasonings  to  elude  and  shift  off  any  di^ 
vine  truth,  whereby  lust  should  be  restrained,  and  conscience 
guided.  2.  To  exalt  the  authority  of  God  in  our  wills  ;  to 
say  as  Paul  did,  **  Lord,  what  wilt  thou  have  me  to  do?** 
This  is  the  great  point,  upon  which  all  duty  hangs.  The 
principal  point  in  difference  between  God  and  sinners  is, 
whose  will  shall  stand,  his  or  theirs.  **  Cesset  voluntas  pro- 
pria, non  erit  infemus,^'  said  Bernard  ^  truly  ;  ''  conquer  will, 
and  you  conquer  hell.^  3.  To  exalt  the  honour  of  God  ia 
all  our  aims.  Let  us  be  willing  that  it  go  well  or  ill  with 
onrselves,  according  as  the  one  or  the  other  doth  most  make 
for  God^s  glory,  and  for  the  advancing  of  his  name  :  to  say 
as  David,  ^*  If  I  shall  find  favour  in  the  eyes  of  the  Lord,  he 
will  bring  me  again,  and  shew  me  his  habitation :  but  if  he 
thus  say,  I  have  no  delight  in  thee ;  behold,  here  am  I,  let 
him  do  to  me  as  seemeth  good  unto  him.^  (2  Sam.  xv.  26, 
26)  To  say  with  Job,  (CA^.  i.  21)  as  well  when  he  taketh 
away,  as  when  he  giveth,  **  Blessed  be  his  name.^'  To  say 
with  Paul,  ^'  let  Christ  be  magnified  in  my  body,  whether  it 
be  by  life  or  by  death.  {Phil.  i.  20)  It  is  fitter  that  he 
should  have  his  honour,  than  that  we  should  have  our  ease^ 
It  may  be  our  prayer,  that  he  would  glorify  himself  in  our 
deliverance  ;  but  it  must  be  our  choice^  rather  not  to  be  deli- 
vered, than  that  he  should  not  be  glorified. — If  thou  wilt, 
Lord,  be  glorified  by  our  deliverance,  we  shall  admire  and 
magnify  thy  mercy :  but  if  thou  wilt  be  glorified  by  our  des* 
traction,  we  must  needs  adore  thy  dominion  over  us,  and  ac- 
knowledge thy  righteous  judgement  in  proceeding  against  us. 
-^Lastly,  To  set  up  the  love  of  Christ  and  his  church  upper- 
most in  our  hearts :  this  ^  love  will  constrain  us,^  and  make 
us  willing  to  be  offered  up  in  the  public  service :  to  say  with 
Jonah,  '*  Cast  ifne  into  the  sea, '*  so  the  tempest  may  be  still- 
ed :  To  say  with  Esther,  '^  If  I  perish,  I  perish  :*^  to  say  with 
Paul,  "  I  will  very  gladly  spend'  and  be  spent ;  though  the 
more  abundantly  I  love,  the  less  I  be  loved  :**  and,  *^  We  are 

^  Serm.  3.  de  Resurrect. 


Z3i  SELF-DENIAL.  [sERBl.  lin 

glad  when  we  are  weak,  and  you  are  strong.^ — ^This  pnblk 
love  will  cry  dowii  all  prirate  interest^  and  make  u^  say  to 
ourselves^  as  Elisha  to  Gehazi,  ''  It  this  a  time  to  receive 
money,  and  to  receive  garments,  and  oliye-yards>  and  Tiinew 
yards,  and  sheep^  and  oxen,  and  men-servants,  and  maid-ser- 
vants?" (2  Kings  V.  16)  and  as  Jeremy  to  Baruch/  *»  Th^ 
Lord  is  breaking  down,  and  plucking  up ;  and  seekest  thoii 
great  things  for  thyself?  seek  them  not.***  (Jer.  xlv.  4*  6) 
Certainly,  that  man  cannot,  without  great  repentance  and 
restitution,  expect  mercy  from  Christ,— who,  so  he  may  pro. 
mote  bis  own  private  and  sordid  ends,  *  quocunque  mode,* 
and  make  a  prey  and  merchandise  of  the  calamity  of  his 
brethren,  and  the  times, — ^ares  not  how  hedefrauda,  ^ils, 
devours,  sucks  from  the  public  into  his  owti  cistern  ;  regards 
Dot  which  way  the  church  or  the  state  fall,  back  or  edge,  sink 
or  swim, — so  he  may  sleep  in  a  whole  skin,  and  secure  bis 
own  stake,  and  fish  in  troubled  waters,  and,  with  the  unjust 
bteward,  write  down  fifty  for  a  hundred ;  and,  like  a  fly, 
suck  fatness  and  nourishment  unto  himself  out  of  the  wounds 
and  sores,  out  of  the  blood  and  tears,  out  of  the  ruins  and 
Calamities  of  other  men.  Surely,  if  ever  God^s  hands  were 
^  clapped  at  any  dishonest  gairi  ;^  if  ever  the  *  flyingooff 
did  seize  upon  the  houses  of  perjured  robbers,  to  coosttme 
the  timber  and  the  stones  thereof;  if  ever  the  curse  of  Geba* 
zi  did  attend  upon  ill-gotten  treasures ;  if  ever  salt  and  brim- 
stone were  spread  upon  lands,  purchased  with  iniquity;  if 
ever  fire  did  devour  the  habitations  of  injustice ;  if  ever  a  woe 
did  hunt  those,  who  increase  that  which  is  not  their  own,  and 
build  with  blood;  if  ever  '  the  stone  did  cry  out  of  the  Irall, 
and  the  beam  out  of  the  timber  answer  it;'v  if  ever  '  the  fui^ 
rows  of  the  field  did  complain,'  and  call  for  thistles  instead 
of  wheat,  and  cockle  instead  of  barley  : — such  men  as  these 
must  expect,  that  the  wrath  of  God  will  mingle  gall  and  bit* 
terness  with  such  wages  of  iniquity  :  they  are  sure  never  to 
enjoy  them  in  their  own  lives  with  comfort;  nor  to  leafe 
them  at  their  deaths  in  peace ;  nor  to  transmit  them  to  theit 
posterity  without  a  canker  and  curse.  '*  The  robbery  of  the 
wicked  shall  destroy  them."**  (Prov.  xxiv.  7) 

Now  then  for  the  quickening  of  us*  to  this  necessary  duty, 
there  are  two  notable  encouragements  in  the  text.  1,  It 
enablcth  us  to  take  up  bur  cross ;  meekly,  willingly,  obedi* 


SERU.  111.]  SELF-DENIAL.  833 

ently  to  accept  and  bear  whatsoever  afflictioii  God  shall  (ay 
upon  us.     The  less  we  value  ourselves,  the  better  able  shall 
we  be  to  digest  any  troubles  that  befall  us.     We  are  not 
moved  at  the  breaking  of  an  earthen  or  wooden  vessel :  but 
if  a  diamond  or  rich  jewel  be  defaced,  it  doth  greatly  affect  us* 
The  more  vile  we  are  in  our  own  eyes,  the  more  unmoved  w% 
shall  be  when  any  bruise  or  breach  is  made  upon  us.    Who 
am  I,  that  I  should  fret  against  God,  or  cavil  at  the  ways  of 
his  providence  ?  that  I  should  think  myself  wise  enough  to 
teach,  or  great  enough  to  swell  against  the  will  of,  my  master  7 
Why  should  the  servant  esteem  his  back  too  delicate  to  bear 
the  burden,  or  his  hands  too  tender  to  do  the  work,  which 
bis^ master  was  pleased^to  bear,  and  to  do  before  him?  Did 
Christ  bear  a  cross  to  save  me  7  and  shall  not  I  do  the  same 
to  serve  him  ?  Did  he  bear  his,  the  heaviest  that  ever  lay  on 
the  shoulders  of  a  man  7  and  shall  not  I  bear  mhiej  which 
be,  by  his,  hath  made  so  light  and  easy  ?  Surely,  if  we  could 
bave  spiritual  apprehensions  of  things  as  they  are  in  tlie  eyes 
of  God,  angels,  and  good  men,  shame  would  be  esteemed  a 
matter  of  honour  and  gioyiug,  when  it  is  for  Christ.     The 
apostles  went  away  from  the  presence  of  the  council  rejoic- 
mg,  {Acts  V.  41)  Srt  xaTf^uiif^av  axiyLaff^vau,  that  they  were 
*^  honoured  with  dishonour,^^  or  hod  the  dignity  conferred 
mpon  them  to  suffer  shame  for  the  name  of  Christ. 
.  2.  It  enableth  us  to  follow  Christ  in  all  duties  of  obedi- 
ence.    When  I  can  say,  '^  Not  my  will,^  I  shall  quickly  say, 
^  Thy  will,  be  done  :**  I  shall  ToUow  him  as  a  Lord.    No  sa 
necessary  a  qualification  to  service,  as  self-denial.      Christ 
himself,  though  by  the  dignity  of  his  person  he  were  free^. 
yet  being  in  the  form  df  a  servant,  did  *'  not  seek,  nor  do  hift 
awn  will,  but  the  will  of  him  that  sent  him.^  (John  v.  30,  and 
vL  38)     I  shall  follow  him  as  an  example :  for  what  he  com* 
mands  us  to  do,  to  the  doing  thereof,  he  encourageth  us  by 
bis,  own  example.  (John  xiii.  15)     Legal  obedience  is  in  hear-* 
log  apd  doing  ;  but  evangelical  obedience,  for  the  most  part,. 
is^D  hearing  and  imitating.  (1  Pet.  ii.  21)    For  this  end  we. 
were  predestinated,  unto  this  we  were  called,  that  we  might 
be  -^  conformed  unto  him,  bear  him  in  all  things  whatsoeier 
he  shall  say,"  {Acts  iii.  22)  and  "  follow  him  wheresoever  be 
•ball  go  :*"  (Rev.  xiv.  4)  to  give  up  ourselves  in  all  things, 
unto  his  wisdom  to  counsel,  and  unto  his.  will  to  command. 


934  8£LF-D£N1AL.  [SSRH.  III. 

U8i  Body  in  no  ^ervioe  of  his,  to  confer  with  flesh  or  Uood^ 
This  iathe  highest  and  noblest  dbposition  of  a  child  of  God» 
and  that  wherein  he  most  resembleth  Christ,  to  exclode  and 
prescind  all  self-respects  in  every  thing,  wherein  has  iiiaat«r 
is  to  be  served  and  glorified.    Self^eeking  ever  proceeds 
horn  lowness  of  mind.    The  more  truly  and  spiritually  noble 
any  man  is,  the  more  public^irited  for  Grod^s  honour,  and 
the  good  of  church  and  state.    Look  am^ng  the  ^ereatuvcs^ 
aad  you  will  ever  find,  that  those  who  live  only  to  and  for 
themsdves,  are  either  bme  or  tDild,  mean,   or  tyvannieaL 
Worms,  caterpillars,  weasels,  mice,  rats,  live  ahd  eat  only  far 
themselves ;  this  is  their  baaeneu.    Lions,  wolves*  leopanb, 
tigers,  prey  and  raven  only  for  themselves ;  they  plough  not 
your  land,  carry  not  your  burdens,  submit  not  to  your  caa^ 
mands;  this  is  their  wiidness.     But  the  noblest  creatures, 
as  sun,  moon,  stars,  have  spheres  of  activity,  wherein  tbey 
work  for  the  public  good ;  and  the  more  large  their  sphere^ 
the  more  noble  their  nature.     God  hath  planted  a  kind  of 
natural  self-denial  in  all  creatures.      Light  things  will  move 
downward,  and  heavy  things  will  move  upward,  to  presnva 
the  '  compages^  of  nature  from  a  rupture.  And  he  hath  plant* 
ed  a  kind  of  moral  sel£>denial  in  very  heathen  men^  whdreby 
'  Ihey  prefer  the  public  sieifety  and  interest  above  tbemsdhres. 
As  Pompey  answered  the  man  who  would  have  dissuaded 
him  from  going  upon  a  public  but  dangerous  expedition, 
**  Necesse  est  ut  earn,  non  ut  vivan^.^    But  we  ate  never 
enough  out  of  ourselves,  till  Christ  hath  taken  the  spoils  of 
us,  and  divided  all  that  is  in  us,  unto  himself  and  hia  church; 
and  enabled  us,  when  Satan  calk  upon  wit  to  be  wantoo  or 
8Currilous,rrr-upon  reason,  to  be  proud  and  heretical^  ■upon 
will,  to  be  stubborn  and  &oward,-^upon  passion,  to  be  disor* 
derly  and  violent,-i-upon  power,  to  be  insolent  and  injuHoos, 
-»-upon  wisdom,  to  be  canning  and  crooked, — upon  learning* 
to  be  flatulent  and  airy, — upon  wealth,  to  be  luxurious^— - 
upon  greatness  of  mind,  to  be  ambitious,  or  the  like ; — to 
answer,  ''  I  am  neither  yours,  nor  mine  own;  I  am  bought 
with  a  price ;  and  his  I  am,  who  so  dearly  bought  me.    He 
denied  himself  to  purchase  me :  I  will  deny  myself  to  serfs 
him.  I  will  not  be  so  unwise  as  to  lose  my  $oult  by  being 
unthankful  for  the  saving  of  it ;  or  to  forfeit  Christ,  by  serv- 
ing his  enemy,  and  so  ruin  myself.^'    1  have  done  with  Iks 


S£UM.  luO  S£;|.F-D£NiAL.  335 

exhortation,  which  respects  us  as  the  people  of  Christ ;  and, 
Qome,  in  the  last  place,  to  the  other,  which  concerns  uaas 
bis  disciples  and  ministers. 

Itcoosisteth  of  two  branches:  1.  That  we  ahouldpray 
ibr,  2.  That  we  would  practise,  this  excellent  duly.  For 
notirea  unto  both  which,  let  us  seriously  consider, 

1.  That  nothing  of  the  world,  is  more  dangerous  to  the 
public  welfare  of  states  or  churches,  than  private  self-seek* 
if^.  One  false  tooth  or  notch  in  a  wheel  will  spoil  the  mo- 
(ion  of  an  exquisite  instrument  One  string  in  a  lute,  which 
hath  a  private  tune  of  its  own,  dissonant  and  unhannonious 
to  all  the  rest,  will  corrupt  the  whole  music.  One  self-seek« 
«r«  who  would  be  baited  with  a  wedge  of  gold,  and  a  Babylo- 
nish garment,  had  almost  brought  mischief  upon  the  whole 
oamp  of  Israel.  Private  interest  will  ever  obstruct  public 
duties ;  *  What  shall  I  do  for  the  hundred  talents  V  will  be  a 
■irong  objection  against  a  necessary  resolution.  It  was  pri- 
Tate  interest  made  Pharaoh  oppress  Israel,  that  they  might 
not  grow  too  strong  and  potent  a  people.  (Exod.  i.  10)  It 
was  private  interest  made  Jeroboam  set  up  the  calves  at  Dan 
f|od  Bethel,  lest  unity  of  worship  should  reduce  the  ten 
tribes  to  the  house  of  David  again.  (1  Kings  xiL  26,  27, 28) 
It  was  private  interest  made  the  Jews  crucify  the  lA)rd  of 
glory  ;/*  If  we  let  this  man  alone,  the  Romans  will  come  and 
destroy  our  place  and  nation;^  (John  xi.  48)  for  indeed, 
there  was  a  public  fame '  and  expectation  of  a  great  Prince 
tn  arise  out  of  Judea,  who  was  to  rule  oyer  all  the  world ; 
which  the  Romans  blindly  believe  was  made  good,  when 
Vespasian,  who  had  been  the  pr^fectus  of  that  province, 
came  to  the  empire.  It  was  private  interest  made  Deme* 
triuB  and  the  craftsme^  cry  up  Diana,  and  cry  down  the 
gospel.  (Acts  xix.  24,  27)  As  little  ditchea,  joined  to  the 
•ides  of  a  great  river,  will  draw  it  away  from  its  own  cha^- 
qel ;  or  as  a  wen,  or  aofne  other  unnatural  excref cencej^  will 
anck  away  unto  itself  nourishment  from  the  whole  body* 

2.  On  the  other  band,  %Hi  aelMeni^  is  an  admirable  pr^ 
pamtion  unto  great  senFioes :  the  more  low  w^  usel^s  we 
i«re  in  ouv  own  eyes,  the  fitter  w^  are  to  be  employed  by  Goda 

•  f^Mcreboeru  Oriente  tolo  vetus  ct  coottuifl  opinio,  etK  n  fttis,  iic»  oo  t«Mi? 
pofCyJudaApiotecu/eiumpocireiitur:  5^£.  in  Vcsptwiaoo,  cap.  4. 


336  SKLr-D£MAL.  [8£UAI.  ill« 

I 

who  poureth  the  oil  of  bis  grace,  *  in  vasa  contrita/  ioto  bro- 
ken Teasels.     When  God  offered  Moses  to  destroy  Israel, 
and  make  of  him  a  great  nation,  he  hath  no  heart  to  such  a 
preferment ;  his  magistrate  affection  to  the  people  of  Grod 
swallowed  up  his  family  affections^  and  all  regard  to  all  do- 
mestical interests.   {Exod.  xxzii.  10»  11)    So  Joshua  bit 
successor  divided  the  land  of  Canaan  amongst  the  tribes, 
and  had  no  portion  allotted  for  himself  till  the  public  was 
served,  and  that  by  the  care  of  the  people.  (JomA.  xil.  48) 
When  the  people  of  God  were  afflicted  in  Nehemiah^s  time, 
he  was  so  far  from  adding  thereunto  by  any  act  of  opprss* 
sion  or  violence,  that  he  remitted  much  of  his  own  right* 
*^  and  refused  to  eat  the  bread  of  the  governor.'*    (N#A.  v.  14> 
Solomon  prays  not  for  riches,  revenge*  or  any  matter  of  pri- 
vate advantage  ;  but  for  a  public  grace,  the  spirit  of  wisdom 
for  government.    (1  Kings  iii.  9)     He  had  the  heart  of  a* 
governor  before ;  and  that  taught  him  to  pray  for  the  head* 
of  a  governor  too.       How  low  was  David  in  hisowneyei^- 
when  God  took  him  to  feed  his  people  I     ^^  Who  am  I  ?  what 
is  my  father's  bouse,  that  thou  hast  brought  me  hitherto?* 
(2  Sam.  vii.  28)    How  doth  Moses,  even  to  a  sinful  modesty,^ 
under-rate  himself^  when  he  is  to  be  employed  in  a  great 
service  i     **  Who  am  I,  that  t  should  go  to  Pharaoh  ?    I  am* 
not  eloquent ;  I  am  of  a  slow  speech,  and  a  slow  tongue/*- 
(Exod.  iii.  11,  andiv.  10)     It  is  true,  there  was,  in  this  de- 
clining of  his,  something  of  self  hid  in  his  heart,  to  wit,  the* 
fear  of  enemies ;  which  God  took  notice  of,  when  he  teUs 
him,  *'  The  men  are  dead,  which  sought  thy  life  ;*'  (CArom  iv« . 
19)  yet  I  doubt  not  but  Moeies  did  truly  conceive  of  his  un- 
fitness for  that  service,  as  he  spake.    So  Isaiah,  a  great' 
prophet ;  ^^  Woe  is  me,  I  am  undone ;  for  I  am  a  man  of  «i« 
clean  lips.*^  {Isai.  vi.  5)     So  Paul,  ^'  I  was  a  blasphemer,  a 
persecutor,  injurious ;  and  yet  I  obtained  mercy ,^  the  meicy 
of  pardon,  the  mercy  of  employment ;  mercy  to  be  a  saint,- 
mercy  to  be  an  apostle;     ^'  Greatest  of  sinners,  lesa  than  the  - 
least  of   saints;^' — and  yet  that  apostle  'laboured    more 
abundantly  than  all  the  rest"  (1  Cor.  xv.  10)     Before  we' 
use  great  timber  in  buildings,  we  lay  it  out  in  the  wind  and 
sun,  to  draw  out  all  its  own  natural  moistness.     Before  we 
use  brick,  we  fetch  out  the  softness  of  the  clay,  whi€:h  it  hath 
of  itself,  and  harden  it  in  a  furnace,  that  it  may  be  fit  for  ser> 


ft£RM.   in.]  SELF-DENIAL.  337 

vice.  We  catinot  make  lime  and  mortar  of  stoneiy  so  long 
as  they  retain  their  natural  hardness,  till,  by  the  heat  of  fire, 
tbey  be  made  dissolvable,  and  so  fit  to  temper:  so  the  Lord 
humbleth  and  draweth  out  self-thoughts,  self-sap,  self-indis- 
positions,  any  thing  which  might  cause  shrinking  or  warp- 
ing«  before  he  intrusts  his  servants  with  great  employments. 
High  buildings  have  deep  foundations;  tall  cedars,  deep  roots ; 
^  quantum  vertice,  tantum  radice.'  Richest  treasure  is  drawn 
out  of  the  lowest  mines.  God  lays  the  foundation  of  great 
works  in  despised  and  self-despising  instruments,  *  in  a  day  of 
•mall  things/ and,  as  it  were,'in  a  '  grain  of  mustard-seed,^  that 
he  may  have  the  greater  honour.  What  a  high  dignity  was 
it  to  the  Virgin  Mary,  to  be  the  mother  of  God  !  She  will 
tell  us,  what  foundation  God  laid  in  her  for  this  dignity : 
**  lie  had  respect  to  the  low  estate  of  his  handmaid.^  (  Luke 
i.  48)  What  graces  doth  Christ  honour  to  be  the  keys  of 
eternal  life,  but  self-denying  graces,  faith  and  repentance? 
By  the  one  whereof,  we  are  taught  to  go  out  of  ourselves  ;  by 
the  other,  to  abhor  ourselves. 

3.  Consider  again,  that  there  are  no  conditions  of  life, 
which  are  not  exceeding  subject  unto  the  temptations  of 
•elf-seeking.  Some  men  gain  by  the  public  troubles :  if  dif- 
ferences should  be  composed,  and  a  happy  end  put  to  these 
calamities,  their  offices,  commands,  advantages,  employ- 
ments, would  expire;  they  must  then  shrink  back  into  their 
wonted  lower  ^  condition  again.  Others  gain  by  the  crimes 
of  men,  by  their  sensuality,  luxury,  prodigality,  excess, 
malice,  contentions  :  some,  by  one  sin  ;  others,  by  another. 
If  there  should  be  a  too  strict  reformation,  an  animadversion 
over  the  exorbitances  of  men,  there  would  much  less 
water  drive  their  mill ;  and  as  John  Baptist,  so  in  this  respect, 
might  they  say  of  Christ,  *'  If  he  increase,  we  must  decrease.'* 
We,  in  our  profession,  have  our  temptations  too.  If  so  much 
duty  be  required,  so  much  preaching,  humiliation,  thanks- 
giving, admonition,  superintendency ;  so  frequent  returns 
and  vicissitudes  of  service  do  attend  our  office ;  we  must 
then  shake  hands  for  ever  with  all  our  outward  ease  and 
qniet,  and  resolve  never  more  to  have  the  power  and  posses- 

•  ■ 

'  Quod  supercKt,  itfrum,  Cinname,  toniu>r  ciis  •    MartiaL.   Crimiuibus  de- 
tent honot,  prMloria,  mrntat :  Juvenal. 

VOL.  IV.  Z 


338  SELF-DENIAL.  [SERM.  Itl. 

sion  of  ourselves.    We  might  instance  endlessly  in  things  of 
this  nature,  from  the  tlirone  to  the  plough. 

Now  then  it  much  behoveth  us  who  are  the  '  Lord^s  re^ 
membrancers,'  to  pray  earnestly  unto  him  for  a  large  spirit 
of  self-denial  upon  all  in  public  service,  both  others  and 
ourselves,  that  God  would  preserve  us  all  from  this  danger^ 
ous  temptation ;  that  he  would  take  out  of  us  all  our  own  stp 
and  lustSf  whatever  would  make  us  warp,  and  abrink,  and 
cracky  and  be  unserviceable  to  the  state^  the  church,  die 
community  whereunto  we  belong.  She  who  was  to  marry  an 
Israelite,  heing  herself  an  alien,  was  to  be  shaven  and  pared, 
and  taken,  as  it  were,  from  her  own  former  shape,  before  she 
became  an  Israelite.  The  daughter  of  Pharaoh  is  no  fit  wife 
for  Solomon,  till  she  forget  her  own  people  and  her  father^s 
house.  {Psalm  x\v.  10)  ^  Rahab,  Babylon,  Tyre,  Ethiopia, 
Philistia,  must  renounce  their  natural  and  Gentilitian  ho- 
nours, and  derive  their  genealogy  from  Sion,  before  they  caa 
be  useful  unto  the  service  and  glory  of  God.  ^'All  my 
springs"  (saith  he,  speaking  of  Sion)  ^'  are  in  thee."*'  (Psdm 
Ixxxvii)  A  man  who  works  all  for  and  out  of  himself,  is 
like  a  standing  lake,  which  harbours  toads  and  vermin,  of 
very  little  use,  of  no  pure  use  at  all :  but  they  who  deny 
themselves,  and  work  for  God,  and  from  God,  are  like  the 
streams  of  a  spring ;  their  sweetness  and  purenesa,  running 
out  of  the  springs  and  fountains  of  Sion,  make  them  fit  fiNr 
their  masters  use,  and  prepared  unto  every  good  work. 

Let  us  therefore,  I  say,  pray  for  all  who  are  in  public  em- 
ployment, that  God  would  give  them  public  spirits. 

For  the  King'^s  Majesty ;  that  God  would  fill  bis  heart 
with  this  excellent  grace,  and  with  the  love  of  the  common 
welfare  above  all  other  respects  or  interests ;  that  God  woold 
mercifully  preserve  him,  from  a  dependence  upon  the  en^ 
mies  of  our  religion,  for  the  promoting  of  such  ends,  aa  those 
enemies  of  God,  even  according  to  the  principles  and  pia6> 
tices  of  their  religion,  are  much  more  likely,  in  the  conduaioa, 
to  betray  and  destroy,  than  promote  or  preserve. 

For  the  Parliament ;  that  God  would  double  upon  tbam 
the  spirit  of  self-denial ;  and  would  keep  it  always  in  the 
imaginations  and  resolutions  of  their  hearts,  to  seek  the 
wealth  of  the  people  ;  and  as  Mordecai  did,  *'  To  speak  peace 
unto  them,  and  to  their  seed."  {E$th.  x.  3)    That  God  woaU 


SERM.  HI.]  S£LF-D£N1AL.  339 

cause  them  still  **  to  speak  comfortably  unto  the  Levites. 
who  teach  the  good  knowledge  of  tlie  Lord/'  and  to  com- 
mand them  "  to  carry  forth  all  filthiness  out  of  the  holy 
place,^  as  good  Hezekiah  did  :  (2  Chron.  xxix.  5,  and  xxx.  22) 
that  no  jealousies  may  ever  break  asunder,  but  that  piety 
and  wisdom  may  most  sweetly  knit  together  the  civil  and 
the  ecclesiastical  dispensations  in  things,  pertaining  to  God 
and  his  house. 

For  ourselves,  that  we  may,  in  all  matters  of  duty  and  ser- 
▼ice,  deny  ourselves.  It  is  a  singular  mercy  of  Christ  unto 
UBp  so  to  order  the  business  of  his  church,  as  that  the  rever- 
ence of  the  persons  and  function  of  his  ministers  should  be, 
as  it  were,  complicated  and  linked  up  together  with  his  own 
honour;  according  as  he  hath  said,  "  He  that  heareth  you, 
heareth  me ;  and  he  that  despiseth  you,  despiseth  me/' 
Whosoever  entertain  honourable  thoughts  of  Christ  by  our 
ministry,  cannot  but  therewithal  reverence  us,  and  esteem  the 
feet  of  those  beautiful,  who  discover  such  glad  tidings  unto 
tbem.  And  it  is  but  a  counterfeit  and  hypocritical  pretence 
of  zeal  for  piety,  which  is  accompanied  with  any  low  thoughts, 
or  contemptuous  undervaluing  of  the  ministers  of  the  gospel. 
The  Qalatians  received  Paul  as  an  angel  of  God,  yea,  as 
Christ  himself;  and  would  have  plucked  out  their  own  eyes 
to  have  given  them  unto  him.  But  though  Christ  hath  joined 
these  things  together,  yet  it  is  our  duty,  in  all  our  aims  and 
desires,  to  abstract  and  prescind  our  master's  interest  from 
our  own  reward  ;  to  seek  Chrisf  s  honour  alone,  and  to  leave 
unto  him  the  care  of  ours. 

I  dare  not  think  or  suspect  that,  in  any  of  our  humble  ad- 
vices and  petitions  to  the  honourable  houses  of  parliament, 
we  have  at  all  pursued  any  private  interest  of  our  own  :  yet, 
because  some  are  jealous  with  a  jealousy  of  suspicion,  that 
it  is  to  ;  let  us  ourselves  also  be  jealous  with  a  jealousy  of 
fear  and  caution,  that  it  may  not  be  so  :  and  let  us  pray  for 
humble  and  self-denying  hearts,  that  God  would  enable  us 
to  pass  through  evil  report,  and  through  good  report ;  and 
would  furnish  us  with  such  spiritual  meekness  and  wisdom 
as  that  we  may  be  able  to  make  it  manifest  to  the  consciences 
of  alU  even  of  enemies  themselves,  that  as  ^'  we  preach  not 
ourselves,  but  Christ  Jesus  the  Lord,"  so  we  '^  seek  not 
ourselves  or  our  own  things,  but  the  things  of  Jesus  Christ  ;"* 


340  SELF-DENIAL.  [sEilM.  fu. 

nor  affect  dominion  over  the  people  of  God,  but  would  only 
be  '  helpers  of  their  joy/  and  furtherers  of  their  salvation, 
*  and  servants  unto  them  for  Jesus^  sake.^ 

I  have  done  with  the  first  part  of  my  exhortation,  to  stir  as 
up  in  behalf  of  ourselves  and  others,  to  pray  unto  God  to  be- 
stow this  excellent  grace  upon  all  who  are  intrusted  in  pub- 
lic services;  unto  which  (had  I  sooner  thought  of  it)  I 
would  have  subjoined  a  like  exhortation  unto  every  one  of  us 
in  our  ministry,  to  press  and  urge  the  practice  of  this  doty 
upon  our  people,  especially  when  we  preach  before  those  who 
are  called  unto  public  trusts,  and  in  whose  hands  the  ma- 
naging of  great  and  common  affairs  is  deposited:  for  cer- 
tainly, self-seekers  can  never  serve  the  public  with  fidelity. 

I  now  proceed  unto  the  last  part  of  my  application,  vis. 
an  exhortation  unto  us  ourselves  to  practise  this  heavenly 
duty,  wherein  I  can  but  offer  a  skeleton,  and  some  naked  lin- 
eaments of  what  might  have  been  more  fully  enlarged.  I  shall 
branch  this  exhortation  likewise  into  two  parts:  one  con- 
cerning our  general  ministry :  the  other  concerning  our  parti* 
cular  relation  unto  the  service  of  this  assembly. 

For  the  former,  I  shall  need  say  nothing  of  the  third 
way  of  Self-denial ;  there  being  none,  I  presume,  either  here 
or  in  our  ministry,  who  so  value  their  own  graces,  as  to  seek 
righteousness  from  them,  or  to  hang  salvation  upon  them. 
Of  the  two  former,  let  me  crave  leave  to  offer  a  word  or 
two: — 

First,  That  we  would  stffly  to  deny  ourselves  in  those 
more  peculiar  and  special  failings,  which  we  are  subject  unto 
as  ministers  of  the  gospel:  many  particulars  might  be 
singled  out;  I  shall  name  but  two  at  this  time,  namely, 
affectation  of  new  lights  in  doctrine,  and  of  new  senses  and 
expositions  of  scripture. 

For  the  former,  there  are  in  this  age  of  liberty  (for  usually 
such  men  do  '*  captare  tempora  impacata  et  inquieta,*  as 
Petrus  ^rodius,  a  learned  civilian,  telleth  us)  very  many 
itching  and  wanton  wits ;  men  of  an  Athenian  temper,  who 
spend  all  their  time  in  nothing  else  but  to  hear  and  to  ^ 
some  new  theology ;  who  fly  after  too  high  notions,  and  ab> 
struse,  metaphysical,  unheard-of  fancies;  not  contenting 
themselves  with  the  wholesome  form  of  sound  words,  and 
the  general  harmony  of  orthodox  doctrine;  who  dirpct  sll 


g£UM.  111.]  StLF-DENiAL.  341 

the  studies  and  navigations  of  their  minds  unto  <  theologia 
incognita/  to  practise  new  experiments,  and  to  make  new 
discoveries.  For  mine  own  part,  I  never  liked  projectors  in 
any  kind  ;  they  usually  delude  others,  and  undo  themselves. 
But  above  all,  a  projector  in  learning  is  one  of  the  most  un- 
happy :  and  of  all  learning,  none  more  dangerous  than  a  pro- 
jector in  theology  ;  the  likeliest  piece  of  timber  pf  any  other, 
oat  of  which  to  shape  first  a  sceptic,  and,  after  that,  a  here- 
tic, and,  at  last,  an  atheist.  Such  were  the  ancient  heretics 
of  old,  Valentinus,  Basilides,  Montanus,  Marcus,  and  the 
rest ;  who,  as  Eusebius  *  telleth  us,  were  wont  to  amuse  the 
people  with  strange  words,  and  unintelligible  expressions, 
the  better  to  draw  them  first  into  admiration,  and  by  that 
into  belief;  and  such  were,  in  our  latter  age  of  the  church, 
Faastus  Socinua,  Conradus  Vorstius,  and  divers  others, 
ivhose  corrupt  and  bold  doctrines  have  spread  like  a  gan- 
grene, and  miserably  infested  the  churches  of  Christ  in  other 
countries.  And  many  such  are  likely  enough  to  arise  and 
multiply  in  these  kingdoms  (heretofore  famous  for  unity  in 
doctrine),  if  the  fancies  of  new  light,  and  liberty  of  consci- 
ence (falsely  so  called)  should  go  on  and  prevail :  one  sad 
example  whereof  we  have  already  in  the  prodigious  and  most 
execrable  blasphemies  of  a  Socinian  heretic,  to  say  nothing 
of  any  other  distempers. 

I  do  not  doubt,  but  when  the  prophecies  of  scripture, 
touching  the  afiairs  of  the  church  which  are  yet  future,  (of 
which  there  are  many)  shall  be  fulfilled,  there  will  by  that 
means  be  much  more  light  in  understanding  such  predic- 
tions, than  it  is  possible  yet  to  have  of  them,  while  they  arc 
imfolfiUed :  for  the  accomplishments  of  prophecies  are  the 
best  and  surest  expositions  of  them.  But  in  things  doctri- 
nal  and  evangelical,  in  matters  of  foith,  duty,  and  godliness 
(which,  I  am  sure,  ought  to  be  heads  of  our  preaching)  to 
cry  up  new  lights,  and  to  amuse  the  people  with  metaphysi- 
cal  fancies,  and  chymical  extractions,  as  if  they  were  deep 
and  heavenly  mysteries ;  and,  in  the  mean  time,  to  neglect 
the  preaching  of  duty,  and  the  savoury  and  saving  principles 
of  topentance  and  now  obedience, — is  the  next  way  to  intro- 

■  *fSfOii*i^  9¥6^\a'ra    iwiKiyovtri  vf^x  rd  uciWoy  KajamXi^lnfi^ai  r9v%  T«\<n/ 
phfmn.    Lib.  4.  Hist.  Ecdct.  cap.  10. 


342  S£LF-D£NfAL.  [8£Rlf.  III. 

duce  scepticism  into  the  church,— and  a  far  readier  meant 
to  make  men  question  the  truth  of  all  that  they  learned  be* 
fore,  than  ever  to  attain  any  certain  knowledge  of  the  things 
which  are  newly  taught  them.  In  this,  therefore,  let  minis* 
terial  prudence  and  zeal  for  the  souls  of  our  hearers,  and  for 
the  peace  of  the  church,  teach  us  to  deny  all  pride  and  wan- 
tonness ofvf}t,  which  would  offer  to  attempt  and  transport  ns 
into  by-ways,  and  make  us  busy  ourselves  in  finding  out  a 
north-west  passage  (if  I  may  so  speak)  unto  heaven :  but  let 
us  content  ourselves  with  the  '  words  of  truth  and  soberness  ;* 
with  the  wholesome  '  form  of  sound  words/  that  we  may  be 
*  workmen  who  need  not  be  ashamed,  rightly  dividing  the 
word  of  truth  ;*  and  making  manifest  the  will  of  God  to  the 
consciences  of  our  hearers,  by  ^  demonstrations  of  the  spirit 
and  of  power,'  that  they,  being  *  convinced,  and  the  secrets 
of  their  hearts  discovered,  may  iall  down  and  worship  Go4t 
and  acknowledge  that  God  is  in  us  of  a  truth/ 

2.  Let  us  learn  to  deny  ourselves  in  the  affectation  of  new 
senses  and  meanings  of  scripture,  in  indulging  a  liberty  to 
our  own  wits  and  fancies,  to  pick  exceptions  at  the  pionsand 
solid  expositions  of  other  learned  men.  We  know  bow  affec- 
tation of  allegories  and  forced  allusions  in  Origen  and  some 
other  ancients,  and  affectation  of  Cabalisms'  in  many  rabbi- 
nical doctors,  hath  pitifully  wrested  and  abused  the  holy  text; 
which  is  no  small  sin  in  the  Apostle  Peter^s  judgement, 
2  Pet.  iii.  16.  '  Die  ubi  cubas  in  meridie  /  you  know  what  a 
wild  and  proud  sense  the  Donatists  put  upon  that  place  to 
maintain  their  African  schism.  But  as  Juvenal  said  of  chil- 
dren, ^'  Maxima  debetur  pueris  reverentia,'*'  I  may  say,  in 
another  sense,  of  the  holy  scriptures,  that  we  owe  much  re- 
verence K  and  veneration  unto  them ;  and  we  may  not,  with- 
out much  modesty,  and  gravity,  and  godly  fear,  set  onrselves 
to  the  expounding  of  them.  I  do  not  deny  (it  were  injniioDS 
to  the  gifts  and  graces  of  God^s  spirit,  bestowed  differently 
upon  them,  so  to  do)  but  that  we  may  deliver  our  own  pri- 
vate conceptions  upon  any  part  of  scripture,  though  unob- 
served by  others  before  us :  that  may  be  revealed  to  another 
which  sitteth  by,  which  a  former  had  not  discovered ;  but  I 

f  Vid.  Rauthlin.  de  arte  Cabalistica.  jiug.  de  Unitat.  EccU  cap.  16.  t  Noa- 
quani  veiecundioies  cmc  dcbemut,  quam  cum  de  Deo  as'itur.  Sen.  Nat.  Qo.  Iib.7. 
ex  Aristotele. 


S£KM.  III.]  SELK-DENIAL.  343 

dislike  the  afteclatiou  of  finding  something  new  and  strange 
in  every  thing  we  read,  though  plain,  easy»  and  by  others 
literally  and  clearly  expounded  ;  a  coming  with  prejudice 
unto  the  labours  of  our  brethren,  and  willingness  to  find  faults 
and  defects  in  what  they  have  done  before  us.  Whensoever, 
therefore,  we  judge  it  needful  to  interpose  any  opinion  or 
sense  of  our  own,  let  us,  first,  do  it  with  humility  and  sub- 
mission,  with  reservation  of  honour  and  reverence  unto  others 
from  whom  we  difier ;  not  magisterially*"  or  tribunitially,  with 
a  ff5pi)xa,  as  if  we  spake  rather  oracles  than  opinions.  Se- 
condly, let  us  in  this  case  take  heed  of  departing,  ^  vel  latum 
ungucm,''  from  the  analogy '  of  faith,  and  that  knowledge 
which  is  according  to  godliness,  into  diverticles  of  fancy,  or 
critical  curiosity  ;  but  let  us  resolve  ever  to  judge  those  ex- 
positions best  and  soundest,  which  are  most  orthodox,  prac- 
tical, heavenly,  and  most  tending  unto  the  furtherance  of 
duty  and  godliness. 

Secondly,  For  the  second  branch  of  Self-denial,  let  us  learn, 
in  the  service  of  Chrisf  s  church,  to  deny  our  natuml  self,  to 
spend  and  be  spent,  and,  like  burning  lights,  be  contented  to 
wear  out  and  be  consumed  in  our  masters  service.  There 
^e  many  things  will  call  upon  us  for  the  performance  of  this 
duty. 

1.  The  prejudices  and  jealousies,  which  men  are  apt  to 
conceive  against  us.  Some  look  upon  us,  as  if  we  did  drive 
a  design,  and  afiect  a  domination,  and  sought  great  things 
for  ourselves.  Very  many  likewise  have  an  evil  eye  upon 
the  outward  condition  and  prosperity  of  Ministers:  they 
are  apt  to  object  unto  us,  and  very  ready  to  lay  plots,  and 
subscribe  petitions  against  us  in  the  matter  of  our  mainte- 
nance. Meaner  raiment,  coarser  diet,  narrower  harbour, 
every  way  *  magis  curta  supellex,'  judged  good  enough,  and 
much  fitter  for  us.  In  these  and  the  like  cases,  it  becomes 
us,  and  it  is  our  duty  to  maintain  and  vindicate  *  jura  mi- 
Di8t6rii,\  and  *  decentiam  status:'  we  cannot,  without  uu- 
worthy  cowardice,  betray  the  rights  which  belong  to  our 

k  Non  iu  pro  nostra  sententia  dimicemus,  ut  earn  velimut  scripturarum  ease, 
qiue  nostra  est,  &c.  Aug.  de  Gen.  ad  lit.  I.  1. 1.  18.  *  Id  potissimum  cliga- 

mos,  quod  cum  sana  fide  concordat :  Ibid,  c.  21.  ct  I.  33.  qu.  64.  lUic  ezpositio- 
nuixl  aduhciatio,  ubi  ductrina  diversitas  :  TerluL  dc  piKscrip.  cap.  38.  Korc^  r6p 
^KcXifO'ia^TiK^K  Kav6ya.     Clem,  Altx,  Strom.  1.  6. 


344  8£LF'D£MAL.  [sflHftf.  lit. 

places.  The  apostle  Paul  ^  doth  magnify  his  office^  and-ao 
in  our  degree  and  proportion  must  we :  and  be  will  plead  for 
double  honour  in  behalf  of  those,  who  labour  in  the  word  and 
doctrine ;  and  so  may  we.  Only  because  these  are  things 
which  concern  our  own  order,  and  so  we  may,  by  prejudice* 
be  mis-judged  in  the  discharge  of  such  duties  as  ibeoe,  as 
if  we  did  seek  and  serve. ourselves;  let  us  do  it  with  such 
tenderness,  as  that  we  may  stop  the  mouths  of  thqae  who 
watch  for  an  occasion  against  us ;  and  by  our  humility,  meek- 
ness, innocency,  wisdom,  contempt  of  the  world,  and  all  the 
pleasures  and  vanities  thereof,  using  it  as  if  we  used  it  not, 
without  vanity,  vvithout  levity,  without  excess,  by  our 
bounty  and  charity,  and  ministering  to  the  necessities  of  the 
saints,  and  making  all  our  substance  appear  to  have  written 
on  it,  '  Holiness  to  the  Lord/  we  may  put  to  silence  the  igno- 
rance of  foolish,  and  the  calumnies  of  envious  men. 

2.  The  weaknesses  of  divers  men,  who  are  but  babes  in 
knowledge :  men  of  low  and  narrow  capacities,  will  likewise 
call  upon  us  to  deny  ^  ourselves  in  our  parts  and  learning ; 
though  we  could  set  forth  a  feast  of  stiong  meats,  of  winef 
of  fatted  things;  yet  we  must  descend  and  provide  milk,  and 

*  cibum  prsemansum,^  for  such  as  these;  and,  with  the  apostle, 

*  be  all  things  to  all  men,  that  by  all  means  we  may  save 
some.'  In  some  seas  and  winds,  the  mainsail  may  be  hoisted 
up;  in  others,  the  less  you  spread,  the  swifter  you  move. 
Paul  had  strong  arguments,  when  he  disputed  with  the  philo- 
sophers at  Athens ;  and  easy,  and  low  exhortations,  when  be 
instructed  the  servants  and  children  at  Ephesus. 

3.  The  pride,  frowardness,  and  humours  of  men  will, 
many  times,  mind  us  of  this  duty.  Usually  men  will  exped 
to  be  pleased  and  flattered,  when  indeed  they  ought  to  be 
reproved  by  us.  Our  relations  unto  them,  our  dependencies 
upon  them,  will  tempt  us  to  forbear  "  unwelcome  truths,  lest 
we  forfeit  our  reputation  with  them,  our  supplies  from  tbeai. 
In  this  case,  we  must  resolve  to  deny  our  relations,  oar  de* 
pendencies,  to  prefer  the  truth  of  God,  and  the  oopacieBCt 
of  duty  before  the  favours  of  men;  ^'  though  the  more  «t> 


k  Rom.  xi.  13.  1  rim.  v.  17.  1  Mark  iv.  33.  Job  xvi.  12.  Heb.  ▼.  11, 14. 
n  1  Kingi  zxiii.  13, 14.  Jer.  i.  17,  18.  Ezek.  ii.  6.  Aiiioi  vi{.  \2,  and  xiv.  15. 
Markvi.18.   Acu  iv.  19,  and  v.  39.   2  Cor.  xiL  1ft.  Gal.  ir.  liS 


8£RM.  mi]  SELF-DENIAL.  345 

love,  the  less  wc  be  loved."^  Cowardice  in  a  minister  is  baser 
than  in  a  soldier,  by  how  much  our  warfare  is  more  honourable. 
A  faithful  reproof  will  ^et  more  love  and  honour  at  the  last, 
than  a  sinful  and  fawning  dissimulation.  Though  Paul  re- 
proved the  dissimulation  of  Peter,  yet  Peter  praiseth  the 
wisdom  of  Paul.  '^  Pessimum  inimicorum  genus  laudantes.^ 
A  man  can  have  no  worse  enemy  in  the  world  than  a  flatter* 
ing  and  fawning  minister,  that  dares  not  deal  plainly  with  his 
conscience.  We  are  in  much  more  danger  to  wrong  the 
souls  of  men  by  our  oil,  than  by  our  salt ;  by  our  praises, 
than  by  our  reproofs. 

Lastly ;  The  sad  condition  of  the  church  of  God  in  these 
times  of  distraction  and  distresses,  doth  mainly  call  upon  us 
for  this  duty  of  self^enial ;  that  we  would  set  ourselves 
more  to  seek  the  welfare  of  the  whole,  and  the  closing  up 
of  the  sad  breaches  that  are  amongst  us,  than  how  to  ad- 
vance our  own  ends,  or  to  advantage  ourselves.  And  in  this 
case,  there  are  two  things  we  should  learn  to  deny. 

1.  Our  own  interests  in  comparison  with  the  common 
safety.  Let  it  never  enter  into  the  desires  of  any  of  us  to 
wish,  or  be  contented  that  the  troubles  continue,  that  the 
breaches  and  differences  be  kept  still  open,  till  parties  be 
balanced,  till  we  can,  by  time,  work  out  more  probable 
means  to  advance  our  own  interests.  Oh  that  such  a  thing 
as  sides  and  parties  should  be  ever  thought  on  amongst 
brethren,  when  churches  and  kingdoms  are  in  a  flame !  You 
remember  the  story  in  Plutarch  %  of  Themistocles  and  Aris- 
tides,  two  great  commanders,  who  though  there  were  private 
diflferences  between  themselves,  yet  being  at  any  time  joined 
in  commission  upon  public  service,  either  military  or  civil, 
for  the  good  of  their  country,  they  were  wont  to  leave  their 
enmities  at  the  gates  of  the  city,  and  go  on  with  amity  and 
mccord  upon  the  common  affairs.  It  is  an  excellent  example, 
und  worthy  the  imitation  of  Christians. 

2.  Our  private  judgements  and  opinions,  so  far  forth  as  not 
to  #iden  the  wounds  and  encrease  the  divisions  of  a  bleeding 
church,  by  an  unseasonable  venting  and  contending  for  them ; 
they  being  not  in  themselves  matters  of  faith  and  moral  duty, 

n  IloXXol    ^^p  BttiMrokKia   KOi  r6p  *ApiffTfl8i|v  iirmvoOaty,  ivl  rm¥  -^pm^  ri^y' 
ipm\0ifi$dvoinas,    Plutarch,  in  lib.  dc  priecq).  rcip.  gcrcnd. 


346  SELF-DENIAL.  [SERM.  III. 

but  matters  merely  problematical,  and  of  private  penuamon^ 
wherein  godly  men  may  be  differently  minded,  without 
breach  of  love,  or  hazard  of  salvation.  What,  or  whence 
should  the  cause  be,  that  we  must  still  have  a  divided  mi- 
nistry ?  Whose  interest  is  hereby  promoted  ?  Who  are 
they  that  are  most  pleased  by  these  divisions  i  Are  any 
more  likely  to  make  advantage  by  the  divisions  of  brethren, 
than  they  who  are  enemies  unto  them  both  ? 

For  the  Lord^s  sake,  let  us  lay  it  to  heart :  and  the  more 

we  see  the  common  enemy  gmtified  by  it,  and  gloiying  in  it, 

the  more  let  us  be  grieved  for  it,  and  ashamed  of  it ;  and, 

on  all  hands,  endeavour  to  take  off  the  edge  of  prejudice 

and  bitterness.    When  sheep  push  and  run  heads  against 

one  another,  it  is  a  foretoken  of  ill  weather.     It  were  worth 

not  only  our  fasting  and  praying,  but  our  studying,  our 

sweating,  our  bleeding,  our  dying,  to  recover  peace  to  the 

church  and  unity  amongst  brethren  again.    Why  ahould  not 

the  world  say  of  us  now,  as  they  were  wont  to  say  of 

Christians  heretofore,  *  Vide  ut  se  diligunt  T   Surely,  biting, 

devouring,  censuring,  counter-working,  spending  the  edge 

of  prejudice,  policies,  and  passion  one  against  another;  well 

it  may  be  through  human  weakness  amongst  good  men,  but 

I  am  sure  it  is  the  thorn  and  prickle,  it  is  not  the  rose  or 

flower  which  grows  upon  that  tree.     I  shall  add  but  one 

word  more  unto  this  point,  and  so  conclude,  and  it  is  this: 

That  no  man  ought  to  prejudice  a  public  and  general  right  by 

any  private  apprehensions   of  his   own,  though   they  may 

seem  to  have  a  pretence  of  humility  and  self-denial  in  them. 

No  single  person,  by  any  disclaimer  of  his,  may  undertake 

to  distinguish  a  common  property.     In  coparceny  or  fel* 

lowship,   the  rule  of  the  civil  law^  grounded  upon  clear 

reason,  is  this,  *  Non  id  quod  privatim  interest  unius,  ei 

sociis  servari  solet,  sed  quod  societati  expedit:'  no  person'f 

private  interest,  but  the  common  advantage  of  the  society,  is 

to  be  attended.     And  p  again,  "  In  re  communi,  nemo  jure 

quicquam   facit,    altero    invito."'      Therefore  the   apostle «, 

when,  upon  great  and  weighty  reasons,  he  dedin^  in  bis 

own  particular  to  receive  maintenance  from  the  churches  of 

•  Leg.  Ixvi.  Sect.  5.  D.  pro  Socio.  p  L.  28.  D.  communi  dif  idcndo. 

<i  1  Cot,  ix. 


.  III.]  S£LF-D£NIAL.  347 

Achaia,  he  yet  withal  writes  a  whole  chapter  to  vindicate 
and  assert  the  just  claim  of  the  ministers  of  the  gospel  unto 
maintenance,  lest  he  should,  by  a  private  act  of  self-denial, 
(necessary  ^  hie  et  nunc'  for  himself  to  exercise)  prejudice 
the  common  and  perpetual  interest  of  all  the  ministers  of  the 
gospel.  Surely,  if  I  had  a  singular  opinion,  in  matters  not 
of  faith,  or  necessary  to  salvation,  different  from  the  opinion 
of  all  others,  and  had  confidence  enough  to  value  it,  and 
wit  enough  to  plead  for  it,  and  wisdom  enough  to  manage  it 
unto  plausible  correspondencies,  and  forehead  enough  to  un- 
dervalue  the  judgement  of  all  other  godly  men  concerning 
it ; — I  hope  either  modesty  or  piety  would  constrain  me  to 
learn  of  the  apostle  to  have  such  a  persuasion  to  myself;  and 
not,  by  an  unseasonable  obtruding  of  it,  to  offend  my  bre* 
thren,  and  to  trouble  the  church  of  God. 

I  have  but  three  short  words  more  of  exhortation  unto  us, 
with  respect  to  our  service  in  this  reverend  assembly,  and 
then  I  shall  conclude ;  and  they  are,  that  with  respect  here- 
unto we  would  learn  to  deny  ourselves. 

First,  Incur  own  private  affairs,  times,  occasions;  that 
we  would  not  suffer  these  any  way  to  retard  or  obstruct  the 
public  service.  The  eyes  of  friends  are  upon  us,  expecting 
our  haste :  the  eyes  of  enemies,  upbraiding  and  deriding  our 
slowness  :  the  eyes  of  other  churches  abroad,  looking  on  us 
as  healers  and  repairers  of  breaches  in  these  times  of 
trouble  and  division,  and  longing  to  see  the  fruits  of  our 
labours.  Let  these  considerations  move  us  not  to  be  weary, 
or  faint  in  our  minds,  but  to  do  our  uttermost  to  discover 
truth,  and  to  recover  peace  unto  these  torn  and  afiOiicted 

churches. 

Secondly,  In  our  speeches  and  debates :  some  men  have 
excellent  abilities  of  copious  fluent  speaking,  a  felicity 
which  I  so  much  the  more  honour  and  admire  wherever  I 
find  it,  by  how  much  the  greater  mine  own  inability  is  of 
sudden  digesting  or  uttering  mine  own  conceptions.  Yet 
considering  the  necessity  of  hastening  the  work  which  we 
have  before  us,  I  humbly  conceive  it  were  fitter  to  speak 
Aristotle '  than  Cicero :    concise  arguments,  than  copious 

r  Ut  Mcnelaus,  Tlwpa  ficK,  dAAc^  fufAa  Ktyiwr  iw\  ov  woKvfAv9os»  Iliad,  y. 


348  SELF-DEKIAL.  [S£RH.  III. 

orations :  *^  In  eo  non  est  cuiictandi  locus,  quod  non  potest 
laudari  nisi  per  actum  '."^ 

Lastly,  In  matters  of  difference,  if  at  any  time  such 
shall  occur,  let  us  chiefly  study  to  deny  ourselves.  Passions 
are  seldom  friends  unto  serious  affairs,  having  much  of  mist 
and  darkness  in  them.  The  more  heavenly  the  mind  is,  the 
more  calm  and  serene,  and  the  less  turbid  ;  *  *^  inferiora  ful- 
minant.*^ It  is  Homer's  commendation  of  the  eloquence  of 
Ulysses, '  that  it  was  a  shower  of  snow,  which  falls  soft,  but 
soaks  deep ;  whereas  violent  and  hasty  rain  runs  off  the 
ground,  before  it  can  enter  into  it.  Jonah  slept,  Christ 
slept,  while  the  ship  was  under  a  tempest.  I  love  not  alle- 
gories, yet  give  me  leave  to  make  this  allusion  from  it:— our 
prophetical,  our  Christian  temper  is  too  much  asleep,  when 
we  are  troubled  and  distempered  with  passion. 

I  conclude  all  in  the  words  of  the  apostle,  *  Look  not 
every  man  on  his  own  things,  but  on  the  things  of  others. 
Let  the  same  mind  be  in  you,  which  was  also  in  Christ 
Jesus ;  who,  being  in  the  form  of  God,  thought  it  no  rob- 
bery to  be  equal  with  God ;  and  yet  he  humbled  himself,  and 
emptied  himself,  and  made  himself  of  no  reputation,  and 
took  upon  him  the  form  of  a  servant :  and  being  Lord  of  all, 
became  obedient;  and  Lord  of  life,  obedient  unto  death; 
and  the  Lord  of  glory,  obedient  to  the  death  of  the  crossj*— 
If  our  Lord  and  Master  did  so  deeply  deny  himself  to  save 
and  redeem  his  church,  let  it  not  be  grievous  unto  us  to 
deny  ourselves,  to  serve  and  to  edify  the  church. 

I"  Tacitus.  •  Senec.  Lucan.  ^Kal  ferca  npdUkffffof  Um^rm  xtMiy^pti. 

Uiad.  y,  Summam  aggressus  in  Ulize  facundiam,  magnitudinem  illi  junzit;  coi 
orationem,  nivibus  hibemis,  et  copift  verborum  atque  impeta  pareiii  tribatt. 
QuinHl,  Orat.  Instit.  lib.  12.  c.  10. 


ANIMALIS   HOMO. 


HONORATISSIMO  CLARISSIMOQUE  VIRO 

D.    CHRISTOPHORO    YELVERTONO, 
BARONETTO  ET  EQUITI  AURATO, 

FAUTORI  SUO  SEMPER  COLENDO. 
H0KORATI8SIMP.  ViR, 

Cuui  me  ad  secundas  regiminis  Academici  curas  nobilissimi 
Cancellarii  nostri  literae  vocarent,  id  mihi  preecipu^  in  votis 
fuit,  sepulta  pen^  inter  belli  civilis  motus,  et  collapsa 
sacraB  theologiee  exercitia,  pro  virili  parte  mea,  in  integrum 
restituere.  Consilium  hoc  qu6  certius  cffectum  darem, 
▼isum  est  meo  quali  quali  exeroplo,  et  laboris  consortio  fra- 
tribus  ac  symmistis  prseire,  ut,  quodhumani  ingenii  est,  pro- 
perd  sequerentur  quae  forsan  piguit  inchoare.  Ciim  autem, 
per  singula  pene  momenta,  ingens  premeret  negotiorum  moles, 
atque  huic  consilio  obicem  poneret,  ruri  me  in  secessum  re- 
cipio,  ut  per  aliquot  dies  inter  libros  dilitescens,  me  voti 
bujus  reum  liberarem.  Divin&  favente  gratia,  rem  exegi. 
Jamque  id  k  me  efflagitant  amici,  ut  opellam  public^  luce 
donarem.  Suadentibus,  duplici  de  causS,  obsequentem  me 
presbeo.  Prim5  quia  non  prorsus  inutilem  futuram  sperarem 
ezercitatiunculam  istam  Juventuti  Academicee,  sacrse  prae- 
•ertim  Theologiee  candidatis,  ut,  tali  monitore,  inter  bonarum 
literarum  studia,  verse  iusuper  pietati  operam  impendere  ad- 
discerent,  quando  nee  propriae  saluti,  nee  usibus  Ecclesiae, 
nee  divinis  oraculis,  debits  inservire  possent,  quamvis  exqui- 
Bitissimis  ingenii  omnisque  literaturae  dotibus  instruct!,  nisi 
simul,  spiritu  Christi  cslestique  sapientiA,  Evangelicis  mys- 
teriisamplexandis  percipiendisque  reddantur  idonei.  Deinda 
ut  hac,  quamvis  tenui  et  perexigu&,  grati  animi  tesseri  pub- 


350  AN1MALI8    HOMO.  [SERll.  IV. 

lic^  testatum  darem,  quam  me  tibi  multis  nominibus  obsera- 
tum  teneas.  Prsesertim  quod  inter  flagrantes  belli  civilis 
motuSy  protenus  imminutS,  re  mek  familiari,  coUapsfi  valetu- 
dine,  et  vix  aliquot  vitsB  spe  residua,  iu  mediis  eerumnis,  sponte 
tuk,  nuUis  precibus  aut  sollicitatione  impulsus,  consilio,  ope, 
munificenti&  tu&  lauguentem  erigere  ac  fovere  dignatus  es. 
Neque  enim  mihi  uuquam  e  memori^  excidere  debet,  aut  tua, 
aut  integerrimi  viri  D.  Zouchi  Tati,  de  rebus  meis  fractis  et 
imminutis  cura  antiquissima.  Quid  meis  dixi?  cikm  uoi- 
rersa  pen^,  in  finibus  vestris^  sacraa  Militise  et  Evangelici  Mi- 
nisterii  cohors  optimos  vos  et  pietatis  et  doctrine  Patronos 
sentiant  prsedicentque. 

Deus  Optimus  Maximus  te,  unci  cum  Iectissiiii&  conjuge 
liberisque  suavissimis,  sub  alarum  suarum  praesidio  censer? et, 
et,  pro  summ&  tu&  in  Evangelii  ministros  pietate,  aetemam 
mercedem  retribuat.     Ita  animitus  precatur. 

Dignitatis  tu8B  in  Christo  obstrictissimus, 

ED.  REYNOLDUS. 

E  musao  meo  in  JEde  Christ i  Oxon. 
IF,  Idus  Nov. 


ANIMALIS    HOMO: 


Comcio  Latins  habiu  ad  Academioos  Oxonienses,  nono  die  Octobris,  1649, 

pro  inchoando  Termino. 


1  COR.  II.   14. 


♦wj^ixof    §8    avtpcoiro^    ou  3e;^rr«i    rei  toS     ^rvtvftLorog    tow    0rou* 
fjuopla  yoip    u'noo    im'    xoti   ou   Zwarai    yvwvaiy   ort    wtvfjLari 
xco^  avaxpivrron. 

Animalis  autem  homo  non  percipit  ea,  qua  sunt  Spiritus  Dei ; 
sunt  enim  ei  stultitia :  et  non  potest  ea  cognoscere^  quia  spi» 
ritualiter  dijudicantur, 

Scopus  Apostoli,  in  tribus  primis  hujus  Epistolae  capiiibus, 
est,  sohismay  in  £ccle8i&  Corinthiac&  ortum  arguere,  et, 
quantum  fieri  potuit,  ei  exstirpando  medicinam  admovcre. 

Quoniam  autem,  causfi.  morbi  cognita»  faciliiis  remedia 
adhibentur,  hujus  schismatis  causam  inter  alia  ostendit  esse 
grandiloquentiam  et  ambitionem  pseudo-Apostolorum,  qui 
quum  sermonis  eleganti&,  ingenii  acumine,  sapienti&  camis^ 
oratione  compta  et  verborum  lenociniis,  animos  auditorum 
pellicerent,  Apostolo  Paulo,  hoc  nomine,  utpote  omnem 
fucum  et  inanes  loquendi  blanditias  ultro  aver^anti,  invidiam 
struant,  quasi  Evangelium  Christi,  ea  qu&  decuit  magnilo- 
quenti&  destitutum,  infidelium  sannis  et  ludibrio  exponeret. 

Atque,  hinc  occasione  arrepta,  variis  argumentis  ostendit 
non  tantiim  inutilem  et  noxiam  esse  hujusmodi  camis  in 
prttdicando  Evangelio  sapientiam,  sed  tanto  mysterio  indig- 
namprotinus  ;  cum  hac  ratione  evacueturcrux  Christi ;  {Cap. 
i.  17)  nee  tam  Dei  qu^m  humani  ingenii  virtus  agnoscatur, 
quae  vi  crucis  prostemi  debuisset.  (Ver.  18,  19)  Neque 
enim  superbas  hominum  curiositati  sese  submittit,  aut  ac- 


352  ANlMALrS    HOMO.  [SERM.  IV. 

commodat  doctrina  Christi,  sed  quam  ilH  quasi  stuUitiani 
respuunt,  in  ea  singularis  Dei  potentia  et  sapientia  elucef, — a 
▼crsu  19.  ad  finem  capitis  primi. 

Mirum  itaque  esse  non  debet,  si  Apostolorum  doctissimus, 
et  qui  (modo  k  reEcclesiie  fuisset)  facillimd  sermonem  suum 
rhetorura  lenociniis  ornare  potuit,  siraplicem  pbtius  adhibu- 
crit  preedicandi  rationem,  ut  hoc  pacto  conspicua  magis 
fieret  potentia  Dei,  qui  ignorniniosa  morte  redimi  electos  vo* 
luit,  et  quasi  stulta  preedicatione  ad  redemptionem  aniplex- 
andam  efficaciter  converti.  (Cap.  ii.  I,  2,  3,  4,  5) 

Nee  tamen,  quam  vis  verborum  et  humanee  sapicnliae  pompa 
destituerctur  Paulina  prsedicatio,  ideo  nulla  in  ea  sapientia, 
nulla  venustas  elucebat ;  sed  ceelestis,  sed  spiiitualis,  sed 
Evangelii  mysterio,  animarum  saluti,  fidelium  gustui,  ma- 
teriee  denique  substratse  admodum  attemperata  ;  quae  doctri- 
nam  Spiritus,  profunda  Dei,  mentem  Christi,  divina  eloquia, 
oratione  pia,  sanct^  efScaci,  Iv  airoSe/^fi  wflvjxaro;  xai  8vm- 
IJLHos  explicaret,  qua;  intimas  hominum  conscientias,  instar 
ancipitis  gladii,  perrumperet,  et  *'  captivam  duceret  cogita- 
tionem  omnem  in  obsequium  Christi.'" 

Summa  est ;  ut  Christus  ipse  sese  ultro  '  exinanivit,  for- 
mam  servi  accepit/  ^  omnium  denique  rerum  indigum  exhi- 
buit,  ne  quid  ^  seculo  mutuari  videretur  ad  Ecclesiaa  salutem 
promerendam ;  ita  salutis  istius  prsdicationem  ab  omni  ?a- 
niloquentia,  et  suadee,  uti  loquuntur  rhetores,  medull&  ab- 
horrere  voluit,  solaque  ceelestis  gravitatis  et  spiritualia  chro- 
b/^cflo;  efiicaci&  vim  suam  exserere. 

Nee  tamen  e6  tendit  heec  Apostoli  apologia,  quasi  concio- 
natoribas  quaslibet  loquendi  sordes,  et  quicquid  in  buccam 
venerit  eiTutiendi  libidinem,  nullo  sensu,  methodo,  gravitate, 
judicio,  dictaret: — quis  enim  Paulo  nostro  aut  conscientiis 
bominum  altiiis  intonat  ?  aut  argumentorum  pondere  firmi- 
orem  assensum  cogit  ?  quis  suavi  magis,  sed  caelesti  vi,  afiec- 
tus  in  transversum  rapit?  et  omnia  Satanae,  carnisqne 
^u^/xctTit  prosternit  ?  adeo  ut  inter  vota  sua  habuerit  Au- 
gustinus  '*  Christum  vidisse  in  camei  Paulum  audivisse  i 
suggestu,^  quern,  nisi  male  memini,  'Hubam'^  appellat 
"  Christi,  et  Dei  nubem  ;**  ut  quot  verba,  tot  tonitrua  auribus 
suis  insonare  viderentur.    Sed  inanes  verborum  floscuios  et 

•  2  Cot.  vUi.  9. 


SREM.'IV.]  AN1MALI8    HOMO.  353 

calamistroH  repreheudit,  quibua  ifmHA^curKokir  8U8B  potii^s 
ambitioni  quctm  Christi  Evangeiioioft^rvirent ;  ncc  tam  mentes 
hominum  luce  perfuDderent,  aut  conscienti^s  calore  pietatis 
•xcitarenty  quam  prnrientes  auriculas  iuani^et  mox  emoritur^, 
▼olupiate  atficereut. 

Verba  textus  obviam  videntur  ire  objectioni.  Nempe  si 
•apientiaai  r^verii  prsedicet  Apostolus,  uti  dictum  prii\s, 
ver.  G.  qui  fit  ut  earn  nou  recipiant,  qui  se  totos  altioribus 
sapientisB  mysteriis  perscrutandis  dederint  t 

Respondet  Apostolus  :  *'  Sapientiam  loquiiiiur,'*'  sed  **  uou 
hujus  beculi,^  ver.  6,  sed  Dei,  et  **  in  Deo  ab^icoiidituii)/' 
ver.  7  ;  sed  quiBB  ouines  naturalis  discipliu;^  aditus,  oculos, 
mures,  mentes  etiam  prudentissimorum  hujus  seculi  principuui 
excedit,  ver.  8,  9 ;  sed  quse  nullo  ratiouis  conatu,  ut  reliquas 
acientise,  k  principiis  per  se  notis  extrahitur,  sed  solo  Spiritu 
Dei  patefaciente  innotescit,  qui  solus  ^  scrutatur  profunda 
Dei/  ver«  10,  Ut  eniro  animalia,  quaB  infra  gradum  rationis 
posita  sunt,  mentis  humanse  discursus  et  consilia  sensuum 
perspicaci&  nou  attingunt;  imo  nee  homo  quisquam  interi- 
ores  mentis  alicujus  conceptus  novit,  nisi  spiritus  hominis  eos 
prifis  protulerit  Ita  altum  illud  de  salute  nostra  Dei  Patris 
consilium  nullum  humanae  rationis  acumen,  nisi  prseeuute 
Spiritus  sancti  in  Evangelic  patefactione,  et  in  mente  spe- 
cial! lumine  ac  auxilio  penetrare  aut  percipere  potest ;  ver.  1 1, 
12,  13, 14.  Quod  ipsum  hisce  verbis  et  de  novo  repetit  et 
ratione  confirmat. 

Duplicem  enim  propositionem  duplici  argumento  probat. 

Propositiones. 

1.  ^f^iKOi  iv^ftomof  ou  ^i^nm    roi  tov  TViUfMrro^  tou  0tou. 
Animalis  Homo  non  recipit,  quae  sunt  Spiritus  Dei. 

Ofou.     Animalis  Homo  non  potest  cognoscere  qua;? 
sunt  Spiritus  Dei. 
Argumenta. 

1.  Ou  Sffp^frai,  fuopla  yoip  aurco  mti.  Non  recipit,  quia  sunt 
ei  stultitia. 

2.  06    iweiTou    yvavcn,  Sri   vfwiJLariKmg  Mfmnpivneu.     Nod 
potest  cognoscere,  quia  spiritualiter  dijndicantur. 

•  Jam    ut    ista    explicatius    percipiantur,   quaerendum   hie 
occurrit, 

1.  Quid  sibi  velit  Apostolus   per  ^n^ixoy  Mpwirov,     Nou 

VOL.    IV.  2    A 


354  AN  IMA  LIS    HOMO.  [SEBM.  IV. 

mihi  arrklet  Danielis  Heinsii,  ad  Hellenismum  se  recipieatia, 
judicium,  ut  idem  sit  4^i»^  noster  qui  Solomoni,  Prov. 
zxiii.  2.  VDj  Vrn  ^  Vir  AppetentiaB ;'  sive  ut  Septuaginta 
Interpretes  reddunt,  u'erX^ioTiregos,  quasi  '  bestialem  bominis 
appetitum  et  ignorantiam^  vox  ista  denotaret  :—qaamviB  (ne 
id  taceam)  non  desint  qui  verbis  Solomonis  hominem  desig- 
nari  rolunt  ^Judicio  pollentem/  Nee  4^^  huno  com 
Estio  '  adultis,  perfectis/  sensus  habeutibus  exercitatos,  et 
qui  Bolidioris  cibi  capaces  sunt,  opponi  crediderim,  utidem 
tint  tt/o%ixo}  qui  *  parvuli,  lacte  nutriendi,  imbeciles  ad  aiidi- 
endum,  infirmi  in  fide/  qui  altiora  fidei  mysteria  nondum  re- 
cipiunt ;  cui  tamen  senteutiee  Augustinum  passim  favere  ob- 
servo.  Nee  sane  protenus  excludendos  dixerim  hoaiiiics 
'  regenitos/  in  quantum  scilicet  rationi  naturali  mmium  in- 
dulgent, et  ex  intelligentia  carnis  de  rebus  divinis  judicant. 

Veriim  cum  homo  ex  came  et  anima  constet,  sitqna 
anima  pars  hominis  preestantior,  quamvis  saspiiis  irr^genitos^ 
propter  appetitum  in  vitia  pronum,  atque  prsecipites  ocmco- 
piscentiae  motus,  a-ipxa,  et  aiipxixobf  Apostolus  noster  ap* 
pellet ;  htc  tamen  hujusmodi  homines  &  prsestantiore  parte 
denominate  ut  eos  se  intelligere  ostendat,  non  qui  libidiiii^ 
mancipia  sunt,  et  crassis  concupiscentiis  vel  nativum  lomea 
obruunt,  (hujusmodi  enim  homines  ix^ya  ^vm  vocat  Apos- 
tolus, 2  Pet.  ii.  12)  sed  homines  sapientisB  studio  deditos, 
et  qui  ea  sola,  quce  stulta  et  absurda  sunt,  rejicere  solent 

Htc  itaqu'e  \pvp^ixo}  sunt  quolquot  ro  ovevjxa  o^  "hcP^^^ 
explicante  Apostolo  Jud&,  Epistolae  suas,  v.  10 ;  utovnque 
ali^  exquisitissimis  natures  dotibu's  prsefulgeant,  utcunque 
potissimam  partem,  nempe  animani,  Oi|inigeii&  eruditione 
excolant,  et  rectissira^  ad  preescriptum  rationis  ritam  diii* 
gant.  Denique  eos  hie  ^ffup^ixov;  vocat,  quos  supra  'Sa- 
pientes,  Scribas,  Disquisitores,  et  istius  secuH  principes' 
appellaverat,  ut  excludatur  quicquid  est  nativae  aut  acquisits 
perfectionis,  quo  natune  viribus  assurgere  possit  ratio  bu- 
mana.  Sic  Animalem  nostrum  explicat  Auguatinua^  qui 
secundum  hominem  sapiti  6  fbovi}y  r^y  ejx^uroy  vinv'w  iar^pmmhnpf 
fp^coy,  ut  optim^  Greecus  Schoiiastes;  6  ro  my  roi^  Xrfff' 
fiols  Trig  ^ifv^rif  hihois,  ^  f^  yojuii^eoy  ofyco^fy  h§Mat  fiotfielaff 
ut.  rect^    Chrysostomus.     6    ^uerixp    ctKoKw^iot   irirrm,  ytnwtm 

b  Tract.  98.  in  Johann. 


SERM.  IT.}  A  N'T  HA  LIS    HOMO.  355 

pUJMfDft  Mdt)  fujfiiv  Mf  fwnv,  Dti  Theophylactus :  qui  denique 
'  nfcil  in  se  eximium  habet,  pr»ter  animam  rationalem,  cujus 
•olios  lucem  ductumqv^  sequituf . 

Qnilerendum  Secundo,  quid  sibi  velit  Apostolus  per  ret  rou 
wMUfMtro;  Tw  Offoo.  Nempe  roi  rov  GioS  norfint  etiam  Gen- 
tiliam  pliilosophi,  docente  Apostolo,  Rom.  i.  19,  21.  Ta  St 
rtS  wmifAatc^  rod  0fou  sunt,  1.  Ea  regni  Christi  mysteria, 
quea,  sola  Spiritus  sancti  patefactioney  non  Ecclesioe  soliim, 
sed  et  Angeticis  potestatibus  nota  fiunt,  uti  docet  Apostolus, 
Ephes,  iii.  10.  Viwg  ytyott-  hoi  ^amrou  ^cv^,  xa\  hxaioarwti  hd 
T^  ^fUA^y  xo)  $iA  Tif  xaripag  iukoyiuf  xei  h^a^tei  t^;  artfAiotg,  xeA' 
tid  T%  eur^wtla^  ^  d^M/xi;*  ma^  19  §00^  •^ayorai  fuyvuroi,  &c.  uti 
locum  ilium  fusd  eteleganter  explicat  Gregorius  Ny8senu8% 
2.  Td  rou  flnrtvfiflcro;  sunt  ea  etiam  hnfyi^uctm.,  quibus  cor  ho- 
minis  aliis  csecutientis  aperit,  ipsique  intellectumi  et  vim 
percipiendi,  diligendi,  obsequendi  inftindit:  qualem  Spiritiis 
^fficaciam  i^fyxov  appellat  Christusy  Johan  xri.  8. 

Quierendum  Terti^^,  Quid  sit  hie  w  iixjtrou,  neque  enim 
consentiuut  interpretes.  Metaphoram  subesse  judicat  Doc- 
timiimus  a  '  minoribus  vasculis,'  quae  proportionem^  et  capa^ 
citaifem  suam  excedentia  non  recipiunt.  Grotius  idem  vuit 
ei«e^q\i<^'  mox^  yvwveu.  Et  ste-  pleriquo  de  '  intellectu'"  dici 
▼olunt. 

Mibi  felicior  videtur  eorum  conjectura,  qui  bic  potius 
^  affectum  ^  designari  volunt.  Ut  sensus  sit,  *  non  recipit, 
non  amplectitur,  adversatur,  respuit,  explodit,  ifridet/  Sic 
apud  Joannem  idem  est  ^  lucem  non  recipere  Cbristum/ 
ci^.  i.  11, — quod  poste«,  '  tenebras  magis  diligere,^  cap.  iii. 
19.  Rect^  monuit  vir  doctissimus  Joannes  Camero/  doctri- 
niam  in  sacris  Uteris  passim  vocari '  traditionem  f  quae  autem 
tradttHtur,  recipi  tum  demum  dicuntur  ab  iis,  quibus  tradita 
sunt,  quando  obsequium  preestant :  unde  in  Novo  Testa- 
mento  inquit  Stp^fo-dai  Xoyw  est  Vnp  '  auscultare,  obedire,  ex- 
hibere  vvoxo^  mimtos ;'  unde  frequentissirae  vox  ilia  ^ix^^»i, 
81  loca  singula  accuratids  eisitploremus,  '  affectum  et  amorem' 
in  Novo  Testamento  innuit.  Et  hoc  sensu  maxim^  cobcerent 
inter  se  verba  Apostoli :  respuit  animalis  homo  evangelium 
etreprobat,  quia  ipsi  stultum  Wdetuf<.  Stultum  autem  judi« 
cat,  quia  non  potest  intelligere :  ideo  denique  non  intelligit, 

c  Horn.  8.  in  Cant.  *  PrKlect.  in  Matth.  xx.  3. 

2  a2 


356.  ANFMALIS    HOMO.  [SERM.  IT. 

quia  spiritnali  luce  et  facultate  destituitur,  magisque  recoii- 
ditum  et  sublime  sit  pietatis  mysterium,  qu^  ut  hunian& 
mente  apprehendatur.  Itaque  ou  Sffp^rroi  notat  hie  '  afiectus 
et  voluntatis  contumaciam,  spiritualia  aversantis  ;^  ou  Iwotreu 
yvwvou^  *  mentis  impotentiam,  in  itsdem  protenus  cscutientis.^ 
Ili(rrl^,  inquit  Apostolus^  X^o;^  xa)  vrounig  oact^of)^  ^^of,  (de 
summa  Evangelii  loquens,  1  Tim.  i*  15.)  wurrog,  adeoque 
•  mente  credendus;'  afio^,  adeoque  *  afTectu  recipiendus;^ — 
quorum  utrumque  hie  loci  \|/c^ixal  nostro  denegatur. 

Quaerendum  Quarts,  quid  sit  fjLoopla  yetp  axnm  hm.  .  Notatur 
per  afj^i^<nv  ibtorum  hominum  fastus,  summusque  apud  ipsos 
Evangelii  contemptus.  Non  tantum  non  approbant.  sed  et 
explodunt,  et  cum  irrisione  rejiciunt:  ut  hominem  scelest- 
issimum  '  scelus '  vocamus,  ita  quae  protenus  insipida  et  ab- 
surda  videntur  istis  ''  divinitatis  censoribus,"  uti  loquitur 
Tertullianus,  ^^  qui  consultiores  sibimet  videntur  Deo,*^  non 
ut  stulta  lantiim  et  inepta,  sed  ut  *  ipsammet  stultitiam** 
respuunt.  Sic  populum  rebellemi  qu6  gravies  pungat  pro- 
pheta,  '  rebellionem^  vocat,  Ezek,  xliv.  6.  Cumque  hi  soli 
ificopiv^<raVf  uti  loquitur  Apostolus,  tamen  ut  solet  plenimque 
mal^  a£fectus  oculus  suo  ipsius  colore  objecta  omnia  perfiin- 
dere,  to  Ixe/veov  ttHos  kou  via^ifjM  tou  ^srveufJMTQf  vofMt^  w^pMcmuvt* 
uti  apud  Oecumenium  loquitur  Photius. 

Quaerendum  Quint5;  Quid  sit  ou  hwareu  yvwvau  Nempe 
non  est  tantiLm  '  desidiae^  et  negligentiae  culpa,  quasi  posset 
intelligere  mysteria  isla,  niod6  vires  rationis  exsereret:  nee 
tantiim  damnatur  '  contumacia'*  voluntatis,  Evangelium  aver- 
santis,  sed  ^uo-ix^  oBuvaixiuy  summa  insuper  impotentia  ad 
percipiendam  caelestem  doctrinara,  summa  sane  undique 
impotentia.  In  Mente,  ov  hvvareu  ym^oa  ;  In  Voluntate,  w 
luvoTcu  u7FQTa(r<ri<r^ai,  Ram.  viii.  7  :  In  Fide,  ov  ^uiforeu  Xafiw, 
Johan.  xiv.  17  :  In  Fructu,  ou  luvareu  xapirov  fipuv,  Johan  xv. 
4 :  In  Cultu,  ou  huvarou  elvslv  Kvptov  'Iijcrouy,  1  Cor.  xit.  3 ; 
In  Praxi,  ou  ^uvarou  0ecp  apiceu,  Ram.  viii.  8. 

Quaerendum  Ultim6,  Quod  sit  fsrvevfutrixoos  oyoxpiWai.  Est 
'  verbum  forense,^  ut  observant  Budaeus  et  Grotius,  et  signi- 
ficat  accurate  et  quasi  duplici.  diligenti&  inquirere^  an  rect^ 
quid,  an  secus  fiat^.     'E^ir^fiv  ro  vpoexf^w  ci  xoXcb;  ^  nfluuk 

•  Contra  Marcion.  1.  2.  c.  2.  '  'H  *h¥aarpi9wis  Bwrigmfid  rt  SiiXti,  ^ 

V  T^  irafiamrlftu^  ^edv^rcu,  itaX  $¥tut(A»9w.     EusUitk.  in  IU«d.  a. 


9£UBJ.   IV.]  ANiMALIS    HOMO.  357 

krfix^y  expHcante  Phavorino.  Transfertur  hie  ad  exameu 
doctriDas.  AtSvo/buy  autem  Sioxpirixi^  ostendit  non  procedere 
ab  insit^  rationis  vi  et  per8picaci&,  8ed  cL  Spiritfis  Sancti 
afflatu,  fir/oTfoi;  hrrai  ra  XiY^iuva,  xcu  ktyoif  axnoL  Karakoifieh 
evx  2vi,  iuquit  Chrysostomus :  ut  enim  qui  legem  condit, 
optimoB  est  istius  legis  interpres;  ita  Spirilus  Dei,  h  quo 
procedit  Evangelii  doctrina,  nobis  earn  dijudicandi,  inda- 
gandi,  discutiendi|  facultatem  ingenerat. 

Tria  interim  hie  observanda,  ne  subsit  errandi  occasio. 
Nempe  1.  Notari  hie  judicium  non  publieum,  eeclesiasticum, 
ministerial e;  quasi  quilibet,  Dei  gratis  imbutus,  eo  ipso 
statim  aptus  sit  et  idoneus,  qui  muneris  Eeclesiastiei  et 
praedieandi  Evangelii  tremendum  onus  in  se  recipiat:  sed 
judicium  discretionis  et  approbationis,  quale  erat  illud  Be- 
reensium,  qui  *  receperunt  sermoncm  cum  omni  alaeritate, 
quotidi^  exaininantes  Scripturas,  an  haec  ita  se  haberent/  Act, 
xvii.  11:  quod  Franciscus  Junius  ulicubi  vocat  '  gustum 
spiritualis  judicii/  quo  quis  sanam  ae  caelesteni  doctrinam  Sl 
fermento  et  iusipidis  ineptiis  discernit,  et  solius  '  Christi 
voeem  audit/  et  agnoscit.     (Johan.  x.  3/4) 

2.  Judicium  hoc  non  esse  absolutum,  et  omnibus  numeris 
perfectum,  sed  xoSu  [lirpov  r^^  hwpeoif,  et  in  quantum  quis 
Spiritu  Sancto  afficiatur :  quandoqge  enim  etiam  vir  pius 
*^  non  sapit,  quae  sunt  Dei,  sed  quae  homini».'"  {Matt,  xvi.  23) 

3.  Spiiitum  Sanctum  esse  quidem  istius  Judicii  causam 
principalem,  non  tamen  sine  verbo  Dei^  ut  efficaciae  suae  in- 
strumento,  quo  voluntatis  contumaciam  doprimit,  et  intel- 
lectus  assensum  producit.  Quae  enim  Spiritui  Sancto  tribu* 
untur,  eadem  passim  et  divitiis  eloquits  adscribi  legimus. 
Psal,  xix.  7,  8,  9.  Jolmn,  xvii.  17,  Rarn,  x.  8, 17.  Act,  xx. 
32.     2  Cor,  x.  4,  5. 

Hucusque  scopum,  analysin,  et  sensum  verborum,  propo- 
suimuB.  Jam  sex  in  se  continent  gravissima  Theologise 
porismata,  digna  sane  quae,  si  nobis  tempus  suppeteret,  sin- 
gula fusius  explicanda  susciperemus  :  mihi  satis  erit  ea  tan- 
turn  quasi  digito  monstrasse^  ut  ad  id  quod  praecipue  propo- 
situm  habui,  festinantius  accedam.  Forsan,  sub  uno  isto 
capite  horum  plurimasese  nobis  de  novo  expediendaofferent. 

Primum,  Posse  hominem  miro  ingenii  acumine,  et  exqui- 
Bita,  omnibusque  numeris  absoluta  sapientiae,  doctrinae,  ar- 
tium,  Bcientiarumque  peritia  praepollerc^  atque  interim  a  vita 


358  ANIMALIS    HOMO.  [SEEII.  lY. 

Dei  rebqsque,  ad  csBlestem  gratiam  pertiQentibus,  fii^mwii 
protenus  esse.  NicodemiMA  :«!=at  6  SiS^im«i;^Hf  '  insigpis  in 
I^raele  Doctor  ;^  et  tam^  ^piritualis  ac  cslestia  Regcnen- 
Xio9k  i>r:Qtenu8  «e  kusciMin  ejhitHjit.  ( JoAcmi*  UL  9#  10) 

Secundum,  Homioibus  uon  tantuin  concapiscentise  el  imr 
bidini  maocipatis,  sed  et  iis,  qui  seriam  et  Bollicitam  indies 
sapientis  studiis  operam  impenduot,  dum  '  sol&  rationift  looe^ 
ducuntur,  summam  inesse  adversus  pietatis  mysteria  cordis 
et  afiectuum  contumaciam  :  cum  ipsum  f^^jxa  o-opx^,  *  io- 
imicijtia  sit  adversus  Deum.^  (Rom.  viii.  7) 

Tertium,  Duplicem  esse  de  Deo  rebusque  diYinis  cogpii- 
tione^ :  unam  nativa  luce  acquisibileyi)  quando,  quae  sciuiv- 
tur,  cum  innatse  rationis  principiis,  ^im«que  testimonio 
coQcordaut,  Rom.  i.  19  :  alteram  sola  Revelatione  et  spiritu- 
ali  gratia  ingenitam,  utpote  omnem  rationalis  disquisitiouis 
vim  superantem.  Ilia  est  cognitio  respiciens  rei  rou  Oni; 
hadc  Tot  Tou  vrvtufuO^s  'roG  ®§w.  Ilia  notitia  *  naturalis  ;*  base 
*  famiiiaris;^  ut  rect^  distinguit  TertuUianus*  * 

Quartum,  £um  doctissimorum  hominum  aiiimali  natundiier 
inesse  fastum,  ut  non  tantum  insurgant  contra,  et  mysteria 
Christi  superbi^  respuant,  sed  sannis  insuper  et  irrisione  exd- 
piant  tanquam  rem  yanaDi»ips&que  etiam  stultiti&  stultitiorem. 
T/  av  0fAoi  6  a^nffuoXiyos  ohog  Xffyiiy;  inquiunt  *illa  gloris 
'  animalia/  (Act.  xvii.  18)  Viluit  superbisvel  ipse  Deus  Ma- 
gister,  ut  parum  sit  miseris  qu6d  segrotant,  nisi  se  in  ipM 
aegritudine  etiam  extoUant,  et  de  medicina  qua  sanari  poter- 
anty  erubescant.  Ita  puduit  doctos  homines  ex  diacipnlis 
Platonis  fieri  discipulos  Christi,  inquit  Augustinus.  ^ 

Qqintum,  Summam  esse  in  unoquoque  bomine  naturali 
non  tantiim  mysteriorum  Evangelii  ignorantiam,  sed  el 
eautraXvi^lav  et  fotriK^v  aiwaiulav  ad  rerum  spiritualium 
perceptionem.  Proinde  fidem  in  nuUius  arbitrio  posilaa  esse, 
sed  divinitds  a  Spiritu  gratis,  xa^  fiovknm,  distribtttam. 
'*  Lux/'  inquit  Apostolus,  »/*'  in  tenebris  luoet:  sed  tenebm 
eam  non  comprehenderunt,^' JoAan.  i.  5.  ^*  Non  idonei  soiiiiis 
per  nos  ipsos  ad  cogitandum  quicquam,  velut  ex  nobis  ipsis,* 
2  Cor.  iii.  5 :  sed  proteniis  "  pauperes,  ceeci,  nudi,^  ^poc  iii- 
17. 

Sextum,  Kna^iv  SMtxpirixiyv  qu&  fideles  rit^'  in  rebus  Dei 

s  Lib.  de  Spcctac.  cap.  2.  i>  De  Civ.  Dd,  lib.  10.  cap.  29. 


SCBM.  IT.]  ANIMALIS    HOMO.  350 

sapiunt,  mentemque  Christi  et  pietatis  suavitatem  quasi  gustu 
percipiuDt,  esse  supernaturale  donum  SpiritAs  Sancti,  non 
tanlum  objectuiu  ipsum  in  Evangelio  patefacientes,  sed  et 
mentemsuo  afflatu  ac  lumine  perlustrantisyet  aniniamy  instar 
cerflB»  quasi  in  doctrines  typum  tradentis,  quo  ad  cselestis 
•culptursB  imaginem  figuretur:  qu6  respicere  videtur  Pro- 
pbeta,  '*  Dabo/'  inquit,  "  Legem  meam  in  medio  eorum,  et 
in  corde  eorum  scribam  eam,^  Jer  xxxi.  3::.     Et  Apostolus , 

vi.  17. 

Restat  jam  ut  preecipuum  et  sane  unicum  hujus  loci  scopum 
pleniiis  explicandum  suscipiam,  dum  ek  quk  fas  est,  brevitate 
qusBstionem  banc  expediam,  Quousque  4^mo(  av^^como^  res 
divinas  cognoscere  possit,  vel  circa  eas  csecutiat. 

Circa  quam  statuendum,  Prim6,  esse  in  omni  homine  na- 
iuralit^r  o^Knjptjo-iy,  (ruyfi^o-iy  et  xoivof  fwo/o^i  per  quas  de 
Deo,  de  peccato,  de  judicio,  de  prcemiis  et  pcenis  aliquant, 
<)uamvis  perobscuram,  ferre  sententiam  possint;  quod  de 
G^itibus,  ^*  qusB  sine  lege  sunt/  docuit  Apostolus,  Rom,  ii. 
14,  16. 

Secund6,  Res,  de  Deo  cognosci biles,  esse  in  duplici  genere: 
qussdam  enim  naturales  tantum  sunt  et  morales  ;  alias  super, 
naturales  et  evangelicsei  quarum  nulla  sunt  humanis  consci- 
entiis  iodita  semina,  sed  speciali  auxilio  imprimuntur :  ^'  fiunt  • 
enim,  nou  nascuntur  Christian!,"  ut  loquitur  TertuUianus. 

Quibus  positis,  dicimus  Prim6,  Dari  aliquam  Dei  rerura- 
que  divinarum  naturalem  cognitionem,  lumine  rationis,  cou- 
•cientiae  testimonio,  omnium  denique  gentium  consensu  et 
suffiragio  comprobatam  :  to  yvaoarh  toC  0foC  focat  Apostolus, 
JZoiR.  i.  19.  Neque  enim  aijJt^pov  kauriv  a/pfycw,  {Act- 
sir.  17)  quin  et  ^*  palpando  inveniri  potest.^  {Act.  xvii.  27) 

Sive  enim  consideremus,  prini6y  reruni  omnium  origines, 
necease  est  (cum  sibimet  ipsis  causam  essendi  preeuere  non 
potuerint)  ut  tandem  ad  causam  Aliquam  primani,  absolutam, 
omnipotentem  assurgat  intellectus,  quae  rebus  singulis  mate- 
riam,  formam,  finem  essendi  et  operandi  dederit.  {PsaL  c.  S) 
Sire  2«  Rerum  inter  se  ordinem  et  consensum,  quae  indivulso 
nexu  sibi  mutuo  cohaerent,  optimeque  sibi  invicem  subservi- 
unt,  etattemperantur,  de  quo  Spiritus  Sanctus  passim.  {PacU. 
civ.  147,  148)  Sive  3.  Impressa  rebus  irrationalibus  ratiouia 
vestigia,  ut  formicis,  apibus,  avibus  alvearia  et  nidulos  suos 


360  AiriMALIS    HOMO.  [SERM<  IV. 

miro  artificio  conficientibusy  taliaque  agentibus^  quse,  cum 

rebus  ipsis  nulla  dijudicandi  vis  insit,  supremi  Moderatoria 

sapientiani,  cojas  ducta  et  imperio  rerum  ommam  6ffuA  di- 

riguntur,  manifest^  ostendant :  doeente  Spiritu  Sancton  Jot. 

xxxix.  Prov.  XXX.  24,  28.     St?e  4.  Rerum  naturaliam fcade- 

ra^  et  quasi  ex  conipacto  constitutas  inter  se  operandi  leges, 

dum,  ut  in  commune  consulant,  suo  quselibet  quau  jure  nati- 

vo  cedunt.    Cum  enim,  in  rerum  creatarum  compage,  aquis 

post  aerem  proximse  debeantur  vicea,  patiuntur  tamea  sUn 

fraena  injici.  et  terminos  praefigi,  ne  terra,  hominibua  desti- 

nata  sedes,  submersa  jaceret,  et  domino  boo  recipieodo  red- 

deretur  inidodea :  de  quo  loqui  videtur  Apostolus,  qnando 

dicit,  **  Terram,  Dei  verbo,  ex  aqu&  et  in  aqo&  consistere,** 

2  Pet  iii.  6.     Sive  5.  Mirabilem  corporis  bumani  atrudoiam 

et  compagem,  nullo  parentum  artificio,  conatu,  aut  indostria 

formatam,  et  tamen  singulari  ratione  animse  motibus  et  im- 

perio  attemperatam,  et  quasi  '*  acu  et  arte  PhrygioDici  con- 

textam,^  ut  loquitur  Psalmists,  PsaL  cxxxix.  14-16.     Sive 

6.  ipsius  animae  recessus  et  motus,  impressa  ibi  religioDis 

semina,  inditum  Numinis  timorem,  conscientiae  etiam  ab  oo- 

cultis  sceleribus  verbera  et  cruciatas ;  de  qutbus  Apostolus, 

Rom.ii.  14.     Sive,  denique,  mirabiles  providentiae  eventos 

recolamus,  quando  ex  malis  saepe  bona,  ex  contrariis  contrs- 

ria  prodeunt,  quibus  scelerum  artifices  in  sua  ipaorum  capita 

consilia  nectunt,  ut  passim  videre  est ;  {Gen.  I.  20.  Isai.  x. 

6,  7.  Act.  iv.  28.  Job  v.  12,  13)    Ex  istis  singulis,  ne  alia  io- 

finita  congeram,  manifestum  est  insita  esse  et  impressa  rebus 

omnibus  Dei  vestigia,  quae  mentibus  humanis  non  possuot 

se^se  non  naturali  luce  objicere. 

Et  quamvis  pauci  extiterint  ut  Protagoras,  Diagoraa,  et  alii 
qui  '  Athei^  dicti  sunt,  et  Deum  nullum  agnoscerent ;  illud 
tamen  aut  propter  deorum  Qentilium  futilitatem,  aut  studio 
novitatis,  aut  pravo  ingenio  et  mente  sceleribus  occaecat&, 
adeoque  voto  potius  quam  judicio  adserebant.  Nempe  illo- 
rum  maxim^  interfuit,  ne  quis  Dcus  esset  qui  mundum  jodi* 
caret :  iis  etiam  subinde  novo  impetu  recurrit,  quae  prios 
evanuisse  videbatur,  lux  insita ;  et  quamvis  divinitatis  aensvm 
malitia  sufibc&rint,  ilium  tamen  subinde  resuscitant  acrioies 
conscientiae  morsus,  et  scelerum  caeca  atque  occulta  verbenu 

Dicimus  Secund^^  Dari  naturalem  rerum  moralium  cogoi- 
tionem,  et  inditas  es^e  humanis  mentibus  communes  justitiv, 


S£KM.  IV.]  ANIMALIS    HOMO.  361 

temperantise,  et  probitafis  notiones,  quibus  et  dirigi  debeat, 
et  argui  conscientia.  Quemadmodum  enim  afiectibus  sensi- 
tivts  8U£e  competunt  oropya)  ftMrtKoi  ;  et  facultati  iDtellectuali 
wpaora  i^Mfiara,  quorum  luniine  ad  iadagandam  veritatem 
adjuvatur ; — ita  conscientiis  hominum  quasi  innatas  sunt 
xoiyoi  iwoteu,  8eu  rationis  raoralis  et  practice  principia^  quibus 
et  erga  nosmetipsos,  et  erga  proximos^  et  humanam  societa- 
tem  rit^  secundum  sobrietatis  et  justitise  normam  instituamur. 
Unde  de  Gentibus,  quae  Legem  iion  habuerunt,  dicit  Apoa- 
toluSf  qu6d  ^*  naturi,  quae  Legis  sunt,  faciunt,  et,  sibi  ipsis  lex 
sunt,  ostendantque  opus  Leo;is,  scriptum  in  cordibus  suis,^ 
Rom.  ii.  14,  15.  1  Cor.  xi.  13,  14.  Juda  v.  10.  Mal&  autem 
fide,  et  Jesuttic&y  Calvinum  ex  hac  parte  insimulat  Bellarmin- 
118,'  quasi  istam  in  nobis cognitionem  prorsus  extinctam  assere- 
ret :  qui  de  bono  morali  tantiim  in  ordine  ad  divinum  cultum 
et  salutem  consequendam  sermonem  instituit,  nee  alio  res- 
pectu  legis  naturalis  vim  labefactare  voluit.  ^ 

Dicimus  Tertio,  ^  Ista  Rerum  moralium  residua  in  animis 
hominum  principia,  quamvis  Gratiae  generalis  auxilio  aliquid 
conferant  ad  humauee  societatis  ordinem  conservandum,  vi^ 
tamque  ethic^,  quoad  famam  bonumque  civile,  transigendam; 
esse  tamen  manca  proteniis  et  inutilia  aut  ad  spiritualis  obse- 
qaii  fructus,  aut  ad  cselestis  vitas  mercedem.  Est  hsec  con* 
clusio  adversiis  eos,  qui  ad  salutem  sufficere  volunt  etiam 
Etbnicis  earn  Dei  cognitionem,  quae  naturaliter  haberi  potest; 
nee  aut  supernaturalem  fidem,  aut  notitiam  Christi  media 
esse  necessaria  ad  vitam  aeternam  consequendam.  Huic  sen- 
tentiae  (nisi  mal^  memini)  favere  videtur  Erasmus  in  Prooemio 
ad  Quaestiones  Tusculanas  Ciceronis,  eamque  incrustavit 
Claudius  Seysellinus  in  Tractatu  de  Divini  Providenti&; 
Gujus  sententiam  explicat  et  refellit  Franciscus  Collins  °* 
in  opere  suo  *  de  Animabus  Paganorum."  Qui,  quamvis 
paganos  probaverit  nihil  habere  roboris  ad  salutem  conse- 
quendam, nee  se  praeparare  posse  ad  gratiam  Justification  is, 
ant  ad  vitam  acternam  ;  quum  tamen  suavitati  providential 
divinse,  et  liberalitati  convenientissimum  judicet,  ut  iis  qui 
pro  virili  praecepta  naturalia  custodiunt,  ulteriora  fidei  et 
gntiae  media  ad  salutem  consequendam  conferantur, — ^tan- 

»  De  Grat.  et  Lib.  Arbit.  1.  5.  c.  3.  ^  Institut.  lib.  2.  cap.  2.  Sect.  21. 

1  Vide  Hieron.  adversus  Jovinianum,  lib.  2.  ^  Lib.  1.  cap.  1 1,  ct  20. 


362  ANIMALIS    HOMO.  [SERM.  IV. 

dem  per  integrum  Librum  secundum  nescio  quae  rationes 
excogitat,  quibuB  Deus  saluti  paganorum  coosulere  voloit, 
per  apparitiones  Christi  in  specie  paeri,  aenis,  leproai,  per 
miniatcrta  et  specied  Angeloram,  B.  Vii)giiM8y  wioftudnim  ^ 
Gehenn&  r^urgentium ;  quae,  cum  in  sacris  literis  ftindamen- 
turn  nullum  habeaot,  sed  plan^  lis  contradicant,  t&nkmt  «8t  et 
moderatione  Christian^  dignius,  vtas  et  judida  Dei  imper- 
icmtabilta  adorare,  qu^m  futilibus  figmentis  ad  misericor- 
diam  ampltandam  viam  praemunire. 

Huic  errori  pernicioso  occasionem  prsebuerunt  laxiora  quss- 
dam  et  satis  incommoda  dicta  Justini",  Clementis  Alexaa- 
drini^  Origenis:^  qfii  licet  Gentilibus  patriam  cslestem 
absque  tide  negatam  voluit,  nescio  quam  tamen  operibos  tp- 
sorum  bonis  mercedem  debitam  commtniscttor ;  deniqoe 
Chrysostomi,  (si  fides  habenda  Sixto  Senensi  ^  in  Bibliotbeet 
Theologic&,)  qui  fidem  unius  Dei  et  occulti  misericordic 
atque  providentise  ordinis,  absque  speciali  notiti&  Mediatoris 
satis  fuisse  gentibus  asserit  ad  salutem  consequendam.  Quam 
sententiam  fusiiis  persequitur  Andradius  Lusitanus,  et  An- 
dreas Vega  ;  "^  eamque  defendere  vtdetur  Jesuita  Maldonatos: 
sed  earn  ab  omnibus  ut  erroneam  rejici,  dicit  Gregoritts  de 
Valentia. 

Thesis  ista  probatur  prim6,  quia  principia  hec  moralia 
sunt  pravis  concupiscentiis  usque  eo  obruta,  ut  sufficere  oe- 
queant  ad  conscientias  h  peccati  dilectione  expurgandas,  cam 
qui  maxima  Dei  notiti&  apud  Pi«ik)sophos  pollerent,  '*  veri- 
tatem  in  iniquitate  detinuerint,'*  uti  docet  Apoetolus,  Rom, 
i.  18.  Id  variis  exemplis  confirmat  TertuiUanus*  pbiioiopiiM 
atheismi,  Isesss  majestatis,  impudicitise,  adulterii,  tyiannidis, 
I>erfidi8e^  adulationis,  aiiorum  criminum  eleganter  iDcuaans: 
uec  ditfitentur  scriptores  Ethnici/  Athenasus,  Plutait^hms 


n  Apul.2.  p.  83.  edit.  Paris,  1615.  o  Strom.  1.  Let 6.  p  Is 

Rom.it.  ^  Biblioth.  1.  6.  Annotat.  51.  r  Andrad.  Orthodox,  et- 

plicat  lib.  3.  ycga  de  Justif.  lib.  6.  c.  18,  19.  Afaldonai.  in  Joan.  v.  6.  Gr^.  it 
yal.  torn.  3.  Dlsp.  1.  Gtu.  2.  puuct.  2.  ct  4.  Console  Montacutii  nostri  £xeidc. 
Eccles.  1.  Sect.  1.  2,  32.  Apparat.  ad  Origcn.  Sect.  4U,  90.  Bannts  qu.  2.  ait. 
8.  Etpenctt,  in  2  Tim.  iii.  digres.  17.  Lorin.  in  Acuii.  38,  et  iv.  13,etxS. 
Baldwin,  Cas.  Cocsc.  1.  2.     Nozar.  Manual,  cap.  8.  sect.  22.  •  IVtel. 

Apol.  cap.  46,  ex  Athenag.  Legat.  t  Athenants  lib.  4.  et  14. — Plmtmtk 

vrtfH  valivy  ayttyrjs.'^Diog,  Laerl.  in  viia  Arcesilai. — Inter  Socrmticoc  no- 
tiKsima  fossa  cinaedos.  Juven, 


SbRII.  IV.]  ANIMALIS    HOMO.  363 

Diogenes  Laertius^  qui  philosophoa  fuisse  impuros  puerorum 
corruptores  traduot 

2.  Nee  ad  Deum  rite  colendum^  nee  ad  Dei  Justitiam  fide 
ampIexandaiDy  nee  ad  tentationes  et  insidias  hostiucn  evitan- 
das»  nee  ad  spirituales  nequitias  superandas,  absque  Evan- 
gelii  presidio,  et  fidei  fundamento,  assurgere  potest  mens  hu- 
mana,  quaoivis  eximiis  natura;  dotibus  alioquin  ornatissima. 
(Juhan.  XV.  4.  2  Cor.  \\i  6) 

Cum  Deus  sit  Spiritus,  et  Pater  Cielestis,  {Johan.  iv.  24. 
Matth.  vii.  21)  nulla  ipsi  nisi  spiritualia  obsequia  et  conver- 
sio  cselestis  placere  possunt.  (1  Pet,  iii.  4.  Phil.  iii.  20) 
Spiritu  itaque  ej usque  auxilio  opus  est,  quo»  tanquam  suffitu, 
officia  nostra  reddautur  in  Christo  grata ;  quo,  tanquam  vin- 
culo, salutis  nostrae  Auctori  firmiter  uniamur.  Jam  vero 
spiritualia  sunt  in  superiore  gradu  et  ordine;  nee  naturae  de- 
bita,  nee  rationi  indita,  nee  omnibus  concredita,  sed  volun* 
taria  dispensatione  a  Christo  capite  in  membra  selecta, 
prout  ipsi  placuerit,  per  verbum  effusa. 

Quamvis  itaque  pgssit  aliquis  absque  verbo  duce,  et  fidei 
caritate  opera  quaedam  facere  quoad  materiam  et  extemam 
operis  substantiam,  quoad  speciem  etiam,  famam,  et  huma* 
nam  societatem  Ethic^  bona ;  tamen  quoad  operandi  princi- 
pia,  mod u in,  finem,  formam,  ut  sint  obsequia  Deo  grata  ad 
vitam  seternami  fieri  non  potest  ut,  moralium  principiorum 
viribus,  sine  luce  Evangelii  et  gratia  Christi,  opus  aliquod 
rer^  et  spiritualiter  bonum  inchoetur  aut  perfieiatur.  Infi- 
nita  fer^  sunt  Scripturse  sanctae  testinionia,  quibus  Veritas 
lata  confirmatur  ;  nempe  in  solo  Christo  justitiam,  salutem, 
▼ires  nostras  omnesi  fundari ;  sola  fide  posse  nos  per  dilec- 
tionem  operuri,  et  Deo  placere ;  (Joan,  xv.  3,  4.  A€t.  iv.  12. 
Eph.  ii.  10,  et  iv.  20,  21.  Phil.  iv.  13.  J^.  vi.  10.  1  Pet. 
ii.  5.  Act.  XV.  9-  Oal.  v.  6.  Heb.  xi.  6)  «*t  frustra  sit  istis 
diutius  immorari.  Deum  quidem  norunt  Etbnid,  sed  jure 
naturali,  non  etiam  familiari, — de  longinquo,  non  de  prox- 
imo, uti  distinguit  TertuUianus.  *'  Quia  Christi  non  habet 
condimentum,  vanus  esteorum  labor,  et  peritura  sedificatio," 
inquit  Hieronynius :  "  et  iterum,  **  Non  statim  qui- jejunat, 
Deo  jejunat ;  nee  extendens  pauperi  manum,  Deo  foenerat.'** 
nloTi(  enim  est  hyummpaylai  di/ubiXio;,  uti  loquitur   Clemens 

**  Hieron,  in  Ezck.  13.  ct  amtra  Luciferianot. 


364  ANIMALIS    HOMO.  [sEUM.  JV. 

Aiexandrinutt.  *  Materiani  hanc  fusfe  tractarunt,  qui  caasam 
Dei  contra  Pelagium,  ejusque  reliquias  egerunt,  Augustinus,' 
Prosper,  Fulgentius,  alii,  ut  Bradwardinnm,  Gregorium 
AriniineDsem,  et  reliquos  ^  sanioribus  scholasticis  taceam. 

Dicimus  Quarto,  Rerum  supernaturaliuin  et  mysterii  Evan- 
gelici  non  esse  cognitionem  aliquam  naturalem,  atrt  natarie 
▼iribus  acquisibilem,  sed  ad  earn  necessan^  praBrequiri,  I.  es 
parte  objecti,  divinam  Revelatioiiem  in  Scripturis  factam,  el 
traditione  sive  ministerio  Ecclesise  nobis  ad  credendmn  pro- 
positam :  2.  Ex  parte  subjecti,  apertionem  intellectfis,  ob- 
sequiuin  et  piam  afiectionem  voluntatis  ;  denique  industriam 
et  usum  rectse  rationis,  sed  adspiratione  et  illuniinatione 
Spiritiis  k  nativa  ceecitate,  et  carnali  inimicitia  liberals 
priiis  et  sauatse. 

Et  quantum  ad  priorem  partem  istius  conclusionis  summus 
est  inter  omnes  consensus,  nempe  requiri  patefactionem  Di- 
vinam ex  parte  objecti,  cum  per  se  natures  ordinem  excedat, 
uec  sit  aliqua  Evangelii,  ratio  seminalis  intra  ambitum  iii- 
tellectualis  virtutis.  '*  Nemo,"  inquit  Christus,  •*  novit  Fi- 
lium  nisi  Pater,  nee  Patrem  quisquam  novit  nisi  Filias,  et 
cuicunque  voluerit  Filius  retegere."*'  {Matih.  xi.  27)  "  Caro 
et  sanguis  ista  non  revelavit  tibi,  sed  Pater  meus  qui  est  in 
coelis.""  {Matth,  xvi.  17)  Nee  humanum  solilm,  sed  etiam 
AngelicuQi  intellectum  superat  grande  hoc  salutis  arcanum; 
nee  nisi  per  Ecclesiam,  sive  per  dispensationem  Evangelii 
Eeclesiae  factam,  potestatibus  hisee,  quae  in  caelo  sunt,  no- 
tum  fit,  uti  docet  Apostolus.  (Eph.  iii.  10)  Semper  itaque 
sub  absconditi  Mysterii  titalo  proponitur,  ut  inde  manifesturu 
sit  omnem  intellectualisjudicii  aciem  excedere,  nisi  cslitas 
fuerit  patefactum.  Mucrr^pwy  xp^oig  auoviois  crwiyijjxeyov.  (Rom. 
xvi.  25)  So^wtv  06OU  Iv  fwcmiplw  awoxgxpvfi^hftiv.  (i  Cor.  ii.  7) 
MuoT^piov  avoxexpt/ftftlvov  ev  toJ  0g».  {Eph.  iii.  9.  Col.  i  26; 
Meya    ftucTT^piov.    (1    Tim.   iii.    16)      Mysterium   autem   est 

«  CUm.  /Ilex.  Sirom.  lib.  5.  y  Aug.  Retract,  lib.  1.  cap.  3.  Ep.  105, 

107,  120.  Lib.  dc  spirit,  et  liter,  passim.  Lib.  de  Fide  et  Operib.  c.  I«.  ad  Sirapli- 
cian.  lib.  l.qu.2.dcCiv.  Dei,  lib.  6.  cap.  19.  lib.  19.  cap.  25.  de  nupL  ci 
concupisc.  I.  I.  c.  3.  contra  Julian.  1.  4.  c.  3.  Prosper  contr.  ColUt.  cap.  et  lib. 
de  ?ocat.  Gent,  (si  ejus  sit)  1.  1.  c.  7. ^Fulgentius  dc  Incar.ct  gratia  Christi,  a^ 
20,  25,  26,  27— Lfo  Serra.  4.  dc  nat.  Christi.— 6Jr<y.  ArtntinfKs.  2.  dist.  1. 
qu.  3.  art.  2.  ct  dist.  26.  qu.  I.  art.  3.  a  Vide  Greg.  Nyssen.  in  Cantict. 

Horn.  1.  ct  Chvysost.  Horn  7.  in  1  Cor. 


SERM.  IV.]  ANIMALIS    HOMO.  3G5 

cNr^pifToy  xal  ^avfiMOTOv  xa)  ecYvooifuvov  uti  loquitur  Chrysost. 
Mysterium  itaque  cum  sit  doctrina  Evangelii,  proinde  oc- 
culta, arcana,  et  naturali  luce  inaccessa.  £t  hue  alludere 
manifestum  est  magnum  illud  Arcee  Foederis  et  Sanctt 
Sanctorum  secretum,  quod  soli  Pontifici,  idque  semel  tantiim 
quotannis  patebat.  Neque  unquam  illis  impun^  fuit,  qui 
magnum  illud  gentis  arcanum,  curioso  oculo  ausi  sint  pene. 
trare,  aut  sacrilega  raanu  diripere.  Quod  sicut  de  Bethscmi- 
tis  narrant  sacrae  Litera?;  (1  Sam.  vi.  19)  ita  et  de  aliis,  ut  • 
de  Pompeio,  et  Crasso  observare  licet;  qui*^  postquam 
Tern  plum  Hierosolymitanum  violassent,  infelici  protenus 
exitu  perieruiit.  Quin  et  Angeli  in  Arcam  Foederis  obtutu 
mifabundo  oculos  iigebant,  et  grande  illud  misericordiae 
Arcanum  adorabant,  Exod.  xxxvii.  7,  8,  9  :  qu6  alludere  vi- 
detur  Apostolus  Petrus,  1  Pet.  i.  12,  £i;  a,  inquit,  nridu/touo-iv 
•I  "AyyiXoi  vroL^axi^ou,  ut  solent  qui  Isetum  aliquod  aut  grande 
spectaculum,  protenso  per  fenestram  collo,  intuentur. 
Christo  autem  cruciftxo,  perruptum  erat  velum,  ut  jam  re- 
tecik  facie  altum  illud  salutis  mysterium  et  gloriam  Domini, 
quasi  in  speculo,  intueamur. 

Quantum  autem  ad  alteram  assertionis  partem,  qua;  ex 
parte  subject!  illuminationem  et  gratiam  Spiritfis  requirit, 
qua  naturalis  caecitatis  et  pravitatis  velamen  auferatur,  adver- 
saries habemus,  tum  antiquos,  Pelagium  ej usque  reliquias, 
ut  videre  est  apud  Augustinum,  ^  Prosperum,  Concilium 
Arausicanum,  Johannem  Gerardum  Vossium,  et  Johannem 
Latium  ;  tum  etiam  novos,  Socinianse  videlicet  farinae  doc- 
tores;  qui  solo  rectae  rationis  usu  et  vi  liberi  arbitrii,  absque 
special!  gratia  facultatem  sanante,  omnia  Evangelii  mysteria 
intelligi,  cognosci,  credi  posse  affirmant.  ^'  Sine  Revela- 
tione,*"  inquit  Valentinus  Smalcius,  ^  "  Homo  nee  perfect^ 
voluntatem  Dei  scire  potest,  nee  auxiiium  ad  eam  prsestan- 
dam  habere,  quod  utrumque  prsestat  Revelatio.*^ 

Ut  autem  rei  Veritas  magis  perspicua  fiat,  notandum  cum 


•  Vid.  Florum  lib.  3.  cmp.  5. — Tacit,  Hist.  1.  5. — Joseph,  de  bello  Judaico  1.  1. 
c  5.  et  Antiq.  1. 14.  c.  14. — Jug.  de  civ.  Dei  I.  18.  c.  45.  »»  Jug,  Epiit. 

107.  Pros,  contn  ColUtor.  c.  12.  et  23.  Cone.  Arausican.b,  6,  7,  KoMtui,  HisL 
FeUg.  lib.  3.  part.  2.  Thes.  i.  3.  Ladus  1. 2.  de  Semipelag.  cap.  2.  Thes.  1.  et 
e.  5.  «  yd.  Smalctui  contra  Frantsium,  dtsput.  potter  S,'—y6lkel.  de  verm 

R«lig.  1. 5.  c.  U. 


366  ANIMALIS    nOHO.  [SERM.   1¥. 

Philosopho  ^  duplicem  etae^  domooBtnitiaiieBi,  BtncriKfy  mti 
rrfprr^x^y  Apodicticam,  et  Negativam,  sive  ducentem  td 
impossibile.  Posterior  hasc  in  praesenti  negotio  est  iUa,  qiue 
fklsas  religiones  destruit;  et  hujusmodi  demonatratio  suffici* 
enter  ex  vi  rectae  rationis,  et  ex  principiis  naturalibua  fbr- 
mari  potest  Neque  enim  inter  idolatras  et  gentilium  super. 
stitionibus  deditos  defuerunt  viri  sagaciores,  qui  idolomm  et 
polytheismi  vanitatem  perspectam  habuenint.  Id  qnod 
passim  probant  Justinus  Martyr,*  Clemens  AlezAndrinos, 
Tertuilianus,  Cyprianus,  Theodoretus,  Cyrillos,  Augostinits, 
Lactantius,  Eusebius,  alii.  Altera  est  demonstratio  ostensi- 
▼a,  qua  res  spirituales,  pietatis  nempe  atque  salntia  mysteria, 
ita  plan^  et  potenter  patefiunt,  tv  teoSfi^n  wfu^Mrrof  umt 
twifAMf,  uti  loquitur  Apostolus,  1  Cor.  ii.  4;  ut  omnes 
proFBUB  XoyKTfM),  '0&^  fJ^eofAa,  ircof  vA^iia  dejiciantar,  nihilqae 
supersity  quod  adversus  mysteria  Christv  et  qirod  ipisif  de&e* 
tur  obsequium,  regerere  possit  sapientia  camis. 

Agnoscimus  quidem,  ex  Ssripturis,  jam  revelatis,  pluri- 
mam  de  rebus  sacris  notitiam  haurire  posse  etiam  ioipios  et 
hypocritas.  Sensum  quippe  grammaticalem,  et  ex  datis 
principiis  dogmatum  consequentias,  linguarum  idiotismos,  et 
ex  gentium  moribus  natas  loquendi  formulas,  atque  bujus  ge- 
neris alia,  satis  percipere  atque  indagare  potest  nativum  ra- 
tionis  lumen,  bonis  Uteris  et  industria  adjutum :  qainet  quan- 
dam  Evangelii  vim,  donum  oseleste,  verbi  divint  guatum^  et 
futuri  seculi  virtutes,  hujusmodi  hominibus  notaa  fieri  doceot 
Apostoli,  Heb,  vi.  4,  5.  2  Pet  ii.  21. 

At  non  pertingit  omnis  ista  notitia  adtrr^^dum  ilium  qoero 
Christus  ixayyw.  Apostolus  ^vi^tovw  wMOfiaro^  xai  akifimag 
vocarunt,  Johan,  xvi.  8.  2  Cor.  iv.  2.  Id  ut  manifestum 
fiat,  notandum  est  (quod  etiam  apud  omnes  pro  confesso 
habetur)  mysteria  Evangelii  in  eum  fiuem  patefacta  fuisse, 
ut  nos  totos  Christo  in  obsequium  subjieerent,  adeoque  no- 
titiam tum  demum  lectam  esse,  et  objecto  suo  proportion- 
atam,  c^m  conscientiam  purificet,  voluntatemin  obedientiam 


d  ArisL  priorum  Analyt.  1.  2.  c.  14.  ct  poster.  Anaiyi.  1.  1.  c.  22,  23. 
•  Just.  Mart,  iv  \^  wapatyrrtK^^  et  Ap«l.  Zr-^CUm.  Alex,  in  Protrepdc^-^Trrfirf. 
Apol.  cap.  xii.  17,  46. — Cypr.  de  vanitace  Idolor. — Theodoret.  de  cunmd.  Gf«c. 
afiecdb.  aer.  ii.  ct  3.— Cyri/.  contra  Julian.  1.  l.-^Aug.  de  Civ.  Dei  I.  4.  c.  31.— 
Lactam.  1.  3.  c.  3. — Euseb,  de  pnepar.  Evang.  lib.  13.  c.  13.  ct  lib.  14.  cap.  16w— 
Joseph,  contra  Apion,  lib.  2. 


.SEKM.  IV.]  ANIMALrS    HOMO.  367 

flectat,  integrum  hominem  mente  et  spiritu  reddat  Cbri«to 
conformem,  talesque  in  nobis  de  Deo,  de  peccato,  rebusque 
flBternis  conceptus  ingeneret,  qualeB  in  menle  Christi  vige- 
bant,  ut  eadem  cum  illo  dicamus,  sentiamus,  judicemus, 
I  Cor.  ii.  16.  Ciim  itaque  cerium  sit,  appetitum  rationa- 
lem  sequi  ultimum  dictamen,  et  spirituale  lumen  judicii 
practici,  nisi  eb  pertingat  cognitio  nostra,  ut  pietatem  inge- 
neretf — manifestum  erit  lucem  Evangelii  spiritualem,  salvifi- 
esm,  plencRn  iiondHm  sese  mentibus  nostris  patefecisse. 

Verbe  ut  expediam^  duplex  est  rerum  spirituaiiura  notitia  : 
intellcctnaKs  una,  cui  sedes  in  mente ;  practica,  et  experi- 
mentalis  altera,  cui-  sedes  m  eorde ;  de  qua  Apostolas,  *^  pos^ 
sitis  comprehendere  cum  omnibus  Sanctis^'  (est  scilicet  cog. 
nitio  Sanctis  peculiaris)  ^*  qu«B  sit  ilia  longitude,  latitude, 
profunditas,  et  sublimitas,  et  nosse  caritatem  illam  Christi 
omni  notiti&  supereminentiorem/'  Jiph.  iii.  18,  19 :  et  alibi 
^phc^  T?;  yvfiooYcDf  X^iOTou  vocat.  **  Omnia/'  inquit, 
"  damnum  esse  duco,  propter  eminentiam  uotitiae  Christi 
Jesu  Domini  mei,*^  &c.  Phil,  iii.  d,  9,  10;  qua  nempe  vim 
Resurrectiouis  et  communionem  perpessionum  ita  apprehen- 
dimus,  ut  morti  ejus  conformes  reddamur.  ^*  Quis  sapiens,*^ 
inquit  Jacobus,  '^  et  scienti&  prseditus  ?  demonstret  ex  bona 
conversatione  opera  sua."  Jacob,  iii.  13. — "Per  hoc  sci- 
mus,^  inquit  Johannes,  ^  nos  eum  nosse ;  si  mandata  ejus 
observamus :  qui  dicit,  ^  Novi  eum,*  et  mandata  ejus  non 
serf  at,  mendax  est.**   1  Johan,  ii.  3,  4. 

Quamvis  enim  sensus  Terbotum,  et  consequentiarum  inter 
86  connexio  manifesta  sit  judicio  intellectuali,  non  tamen 
demonstrative  et  plen^  prscsentatur  Evangelica  Veritas  judi- 
cio practico  sub  ratione  summae  bonitatis,  et  cselestis  dulce* 
dinis,  tanquam  impervestigabiles  divitise,  bonum  omni  accep- 
tatione  dignissimum,  pretiosum,  totum  desiderabile,  ciijus 
comparatlone, "  quicquid  uspiam  appeti  solet,  sit  stercus  et 
damnum,  nisi  voluntutem  et  conscientiam  suavi  impulsu  tra* 
hat  ad  obediendum  Christo.  Sicut  itaque  multi^m  interest 
inter  orbis  terrarum  notitiam,  h  tabulis  tantiim  Geographscis 
edoctam,  et  aliam  illam  quae  avro\|//a,  longo  rerum  usu,  et 
diligenti  lustratione  ac  peragratione  itinerum  comparatur; 
fta  non  minds  est  discri minis,  inter  levem  et  evanidam  illam 

•  Ephes.  iii.  8.  I  Tim.  i.  15.  1  Pet.  ii.  7.  Phil.  iii.  8. 


368  ANIMALIS    HOMO.  [sfcttM.  IV. 

rerum  supernaturalium  notitiam,  quae  solo  raliouis  discursu 
acquiritur,  et  aliam  qu»  gustu  cordis  percipitur,  qua?  tibulis 
carneis  inscribitur,  quae,  auspice  et  ductore  Spiritu,  animis  il- 
]abitur,qu8e  denique  mira  et  ineffabili  suavitate  iaterioreoi  ho- 
minem  perfundit,  *'  Quod  enim  in  cibis  gustus,  in  sacris 
intellectus,''  uti  loquitur  Magnus  Basilius :  unde  qui  Deum 
*  novisse'  dicuntur,  Rom.  i.  21,  negantur  tamen  ipsum  in  '  no- 
titi&  habuisse,'  vers.  28.  Quamvis  enim  lux  aliqua  maneret 
in  meptei  in  corde  tamen  errabant  oryvoimTii  xci  vXaKofMvoi ; 
{Heb.  iii.  10,  and  v.  2)  unde  peccata  vocantur  oyyoig^Mtr^ 
Heb.  ix.  7.  PraBclarum  est  istud  ^  Aristotelis ;  *0  volo$  uof 
itoffris  t^Ti,  ToiouTO  Koi  to  tsAo^  ^/yiroi  aurip*  '^  Qualis  quis- 
que  est  secundum  animi  sui  habitum,  talis  ipbi  finis  appureL"* 
Quibus  itaque  corruptus  est  animi  habitus,  et  in  vitia  pre- 
ceps,  fieri  non  potest  ut  ipsis  donuiu  aliquod  supernaturale 
appareat  sub  conceptu  finis  ultimi,  et  summ^  eligibilis.  Po- 
sito  enim  fine,  media  eliguntur,  et  deliberatio  de  iis  habetur. 
Naturaliter  quippe  quisque  in  suum  finem  ferlur ;  est  enim 
simpliciter  appetibilis.  Consultatio  autem  et  electio  ea  spec- 
tant,  qua?  sunt  ad  finem.  Cum  itaque  impii  media  ad  fintm 
supernaturalem  non  eligant,  nmnifestum  est  nee  ipsum  bo- 
num  supernaturale,  sub  ratione  summi  boni  et  finis  sioipliciter 
appetibilis,  ab  ipsis  concipi. 

Ex  quibus  ita  explicatis,  manifest^  sequitur,  ad  perfectam 
et  propriaro  rerum  supernaturalium  cognitionem,  non  sufficere 
ex  parte  objecti  Revelationem,  nee  ex  parte  subjecti  debitum 
usum  recta?  rationis ;  sed  insuper  requiri  Gratiam  Christi  et 
speciale  adjutorium  Spiritus  Sancti,  quo  cor  aperiatur,  emoi- 
liatur,  et  supernaturalis  veritatis  dulcedini  habeat  proportio- 
natam  ^iv  et  gustum  spiritualis  judicii. 

Probatur  prim(^  ex  iis  sacra?  Scriptura?  locis,  qui  soli  Spi- 
ritui  banc  virtutem  tribuunt,  ut  assensum  firmum  rerumqnf 
ETangelicarum  intellectum  ingeneret.  Ille  est  qui  **  dat  cor 
ad  intelligendum,  et  oculos  ad  videndum.'*  {Deut,  xxix.  4) 
**  Dabo  eis  cor,"  inquit,  "  ut  sciant  me  "  {Jer.  xxiv.  7,  et 
xxxi.  34)  ^'  Erunt  omnes  docti  k  Deo.*"  {Johan.  vi.  45) 
**  Pater  gloria?  det  vobis  spiritum  revelationis  et  sapientie  in 
agnitione  ipsius,  ut  illuminatts  oculis  mentis  sciatis^  qua?  sit 
apes  vocationis  ipstus,  et  qua?  opes  gloria?  ha?reditatis  ipsius 

b  Ethic,  lib.  3.  cap.  7. 


SfiKM.  IV.]  ANIMALIS*  HOMO.  369 

in  Banctis,  be.**  (Eph,)  **  Quisquis  audivit  et  didicit,  venit 
ad  ChriBtom  ;"  (Johan.  vi.  45)  unde  vocatur  knoij  vrlvnwsp  Ga/. 
iii.  2.  Quisquis  itaque  non  venit,  profect6  nee  didicit.  Ita 
enim,  inquit  Aagustinus, '  *^  Deus  docet  per  Spiritfis  gratiam, 
ut  quod  quisque  didicerit,  non  tanti^m  cognoscendo  videat, 
acd  etiam  Tolendo  appetat,  et  agendo  perficiat.'"— Et  **  ite- 
mm:  *^  Qui  credunt,  praedicatore  forinsecus  insonante,  intuB 
k  Patre  audiunt  atque  discunt :  qui  autem  non  credunt,  foriB 
Qudiunt,  intiis  non  audiunt.**^  lite  est,  qui  '  dat  nobis  mentem 
ut  cognoBcamus;'  (1  Johan,  v.  20)  qui  '  mentem  aperit  ad 
inteiligendum  ;•  {Luc,  xxir.  46)  cor  etiam  ad  nuscultandum, 
(Acts  xvi.  24)  et  ad  Jesum  pro  Domino  aj^noscendum.  (1  Cor. 
xii.  3)  Unde  frequens  ilia  Davidica  precatio,  qu&  rogat  ut 
DeuB  ipsum  doceret,  oculos  aperiret,  intellectum  daret,  cor 
dilatarety  et  in  scienttam  atque  obsequium  mnndatorum  ad- 
daceret  (PsaJ.  cxix.  18,  26,  27,  33,  73,  125,  144,  166)  Ne- 
que  enim,  ntsi  •'  Spiritu  Domini,  possumu?,  quasi  retecta 
fiicie,  gloriam  Domini  intueri."  (2  Cor.  iii.  15-18)  Deum 
scire  nemo  potest  nisi  Deo  docente,  hoc  est,  ^'  sine  Deo  non 
cognoscitur  Deus,''  inquit*  Irenaeus.  A  Deo  discendum  est 
quid  de  Deo  inteiligendum  sit,  quia  '^  non  nisi  se  Auctore 
cognoscitur/*  inquit'  Hilarius.  Praeclara  sunt  Concilii* 
Araustcani  verba :  *'  Si  quis,  per  naturae  rires,  bonum  aliquod, 
quod  ad  saiutem  pertinet  sive  salotare  vitie  cetemce  ,  cogitare 
ant  eligere,  id  est,  Evangelicae  praedicationi  consentire,  posse 
^nfirmat,  absque  illuminatione  et  inspiratione  Spiritiis  Sancti, 
qui  dat  omnibus  Buavitatem  in  consentiendo  et  credendo  ve- 
ritati.-^baeretico  fallitur  spiritu,  non  intelligens  yocem  Dei 
inEvangelio  dicentis,  '  Sine  me  nihil  potestis  facere.'" 

Probatur  Secund6,  ex  immani  ilia  distantia  et  dispropor- 
tione  inter  objectum  et  facultatem.  Facultas  enim  est  tota 
4^<xi)>  objectum  mtviAmrntiv,  Facultas  autem  animalis  non 
magis  potest,  qua?  ad  Spiritum  pertinent,  percipere,  qukm 
fccaltas  sensitiva,  quae  ad  rationem.  '*  Spiritualia  enim  sunt 
Bpliritualiter  dijudicanda."  Altus  est  hie  mysteriorum  puteus, 
niec  nobis  suppetit  in  quo  hauriamus.  (Johan.  i?.  11)  "  Soli 
Bpiritori  Dei  nota  sunt  profunda  Dei/'    '*  Ratio  communium 


«  ^yg,  de  Gratia  Christi,  lib.  1.  cap.  14.  <*  De  prndcft.  Sanctorum  c.  8. 

•  Irenmt*  lib.  4.  cap.  14.  ^  JiUar.  dc  Triii.  lib.  5.  f  Conci).  Anns, 

con.  7. 

VOL.    IV.  2  B 


370  ANIMALIS    HOMO.  [SERil.  IV. 

opinionum/'inquit*  Uilaiius,  ''consilii  casleBtis  est  iacapax." 
Hoc  soliiii^  putat  in  natura  rerum  enue,  quod  aut  intra  se  iiw 
telligit,  aut  preest^re  potest  ex  sese. 

Duo  autem  prsecipua  sunt  impedimenta,  quibus  obstmitur 
mens  et  quasi  ligatur^  quo  min^s  plen^  et  secundiim  in^i^i^in 
Evangelii  pulchritudinem  de  rebus  supematuralibus  senten* 
tiam  ferat.  Augustino  ^  sunt  ignorantia  et  diflScultas ;  Cle- 
menti  ^  Alexandrino^'^Ayoia  xeu  'Atr^iviuu  Primum  est  oativt 
csecitas,  quse  non  potest  ro  v^mo/xa  rw¥  vfWfuiTutm  attingere, 
nee  lucem,  quamvis  effiisam  et  radios  suos  mittentem,  reoi^ 
pere  :  de  qua  vide  Jen  vt.  10.  Jahan.  i.  5,  et  iii.  9,et  iv.  11, 12. 
Ephes.  iv.  17,  18.  Johan,  xiv.  8.  2  PeL  i.  9.  Secundum.  Sa^ 
pientia  camis,  durities  et  contamacia  cordis,  fpivniui  ^^f»kf 
de  quo  dicit  Apostolus,  quod  sit  ix,^pa  §\$  Stif,  Rom.  yiii.  7; 
nee  ei  subjici  aut  velit,  propter  superbiam, — aut  possit,  prop- 
ter inscitiam  et  pravitatem.  Sicut  enim  appeiitus  camis 
concupiscit  adversiis  Spiritumi  ita  prudentia  carnis  adversos 
legem  et  lumen  spirituale  rebellis  obstrepit :  quod  passim 
decent  sacrae  Literse.  (2  Cor.  x.  4,  5.  Luc.  vii.  30.  Mai.  xxiii. 
37,  et  xxi.  42.  Jer.  v.  12.  Zech,  vii.  11.  AcU  vii.  39.  Rom. 
ix.33) 

Atque  bujus  inimicitiae  et  contumaciam  mentis  adversib 
lumen  spirituale  causa  est  iniquitatis  dilectjo,  et  conscientia 
sceleribus  inquinata,  cui  non  potest  non  grave  et  molestiim 
esse,  quando  occulta  dedecoris  tmi  rov  fono^  ihty^l^sim.  fAnt.. 
fcKhaur  '^  qui  enim  male  agit,  odit  lucem,*'  {Joban.  iii.  19,  20. 
Ephes.  V.  11, 12)  Egregi^  Philosophus,  "*  al  axpoaffu§,  inquit^ 
xarci  rci  till  uvftfialvouo'nr  »f  yiLp  iUiiofitv,  cvrmg  ifuXifUV  >JtfnUur 
"  Qualis  est  cujusque  vita  et  mores,  talem  esse  vellet  qoam 
recipit  doctrinam.'^  Unde  ^^  impii  cessare  ab  ipsia  cupiuut 
Sanctum  Israelis  ;^^  (/sa.  xxx.  10, 11)  et,  *'  Quiyates  eritpro 
vino  et  sicer&,  ille  erit  vates  populo  buia^'  (3ftc.  iu  liy 
Mite  contr^  ingenium,  et  anima  quae  se  totam*tradit  Cbristo 
in  obsequium,'  quicquid  spiritualis  lucis  efiulget»  avid^  am* 
plexatur,  quippe  quas  mentem  habet  Deo  conformem.  ''  Si 
quis,'^  inquit.Dominus,  ''  voluerit  Patris  voluntatem  ezequi, 
cognoscet  de  doctrin&  utrum  ex  Deo  sit.^  {Johan.  vii.  17) 
"  Docebit  humiles  viam  suam,  et  secretum  Domini  notum  fa- 


a  Hilar,  de  Trin.  lib.  1 .  h  Aug.  Retiiet.  1. 1 .  c.  9.  lib.  dc  Arbttr.  1.  2.  c.  II. 

•  Clem,  Alex.  Strom.  1.7.  <*  Arittot.  Metaphjt.  lib.  1. 


8EUM.  IV.]  ANIMALIS    HOMO.  371 

ciet  timentibuB  eum.  (PstiL  xxv.  9,  14)  '^  Oves  Christi  ejus 
vocem  audiuntf  et  illam  sequuntur,  quia  sciunt  vocem  eju8«^ 
{Johan.  X.  3,  4)  *^  Siquaodo  det  iis  Deus  pceniteutiam  ad 
agnitionem  veritatis.^'  (2  Tim.  ii.  25)  Qui  enim  peccati  di- 
lectioDe  captivi  detinentur,  prae  ir&  advereiiB  veritatem  insur- 
gunt,  nee  cum  mansuetudiDe  recipiuDt  insitum  sermonem, 
tardi  ad  audiendunii  ad  loquendum  contriL  obstrepeodumque 
prsecipitesy  Jac.  i.  19,  20,  21.  Contentiosi  quippe  sont,  qui 
veritati  obtemperare  nolunt,  Rom.  ii.  8.  Optim^  Philo- 
soph  us  de  rerum  practicarum  cognitione,  ^A  fMvlavo/My  vouhf, 
wowvmf  lua^MfCfuv.  £t  **  ex  mandato,'^  inquit '  Hilarius, 
**  mandata  cernemus.''  T^pjo-i;  htroXm  ywM-i^  tou  0fou,  inquit 
Basilius. — "  Si  in  lumine  Christi  ambulare  volumus,  k  prae- 
ceptis  ejus  etmonitis  non  recedamus  :^  ita  Cyprianus.  Ante 
omnia,  '^  Opus  est  Dei  timore  convert!  ad  cognoscendam 
ejus  voluntatem  :^  Ita  Augustinus.-— Kflucortp^oy  \^u%^  vofia  ou» 
fio-fXi^ffrai*  ita  Gregorius  Nazianzenus. 

Ut  itaque  qua^stioni  huic  de  naturalis  rationis  gradu^  in  re* 
buaufidei,  finemimponam,  statuendum  est,  1.  *Res  csleates 
rationis  captum  excedere :  sunt  enim  supra  rationem  rectam, 
2.  Easdem  prudentise  carnis  adversari ;  sunt  enim  contra  ra- 
tionem pravam.  3.  Naturam  indigere  gratia,  ut  facultas  ad 
sapematurale  objectum  recipiendum  rit^  disponatur.  4.  Gra- 
tiam  uti  naturi,  ut  mentis  acumine,  judicii  perspicaci&y.  et 
bonanim.  literarum  luce  feliciores  fiant  in  sacrarum  literarum 
studio  progressus.  Denique  gratiam  Spiritus  Sancti  esse 
principium,  rectam  autem  rationem  Spiritu  adjutam  tantiim 
instrumentum  spiritualis  notitise.  t 

Jam  subjungenda  essent  corollaiia  quaedam  practica,  qu» 
doctrinam  banc  nostris  usibus  accommodarent ;  mibi  ea, 
propter  temporis  angustias,  levi  manu  tetigisse  sufficiet. 
Itaque 

. 

•  BiUr.  in  Ptalm  119.  Gimel  «t  Betb^— S<uti.  de  Martyra  manante,.-'£^fpr> 
Uhk  1.  Ep.3— ''^H^*  de  doctr.  Chruu  lib.  2.  cap.  6.  et  de  Trin.  1.  1.  c.  1. — Grtg. 
Naxian,  Orat.  26.  et  33.     Hilar,  de  Trin.  1. 10.  in  initio.  *  Ubi  ad  profun- 

ditmtem  Sacramentorum  perventum  est,  omnis  Platonicorum  caligavit  subtilitas : 
Cyp.  de  spirit.  Sancto.  f  Si  ratio  contra  ncnrom  Scriptorantm  aactorl- 

tsieai  rcddimr»  quamvii  acuta  ait,  hMh :  Avg.  Episc  7, — ^Vide  ctiam  £p.  56.— 
Dmnmum  in  Aug.  Cnchirid.  cap.  4*  tect.  9. — Justin.  Mart^.  in  cxpoiit.  Fldei. 
Unde  rationem  rectam  vocat  Clem.  Mex,  ^poiyitiv  Kcd  ^pryx^ir  r^t  dfonkSpof, 
Strom.  1.  1. 

2  b2 


372  ANIMALIS    HOMO.  [sERM.  1V« 

1.  Ne  nobis  nimium  blandiamur,  si  forsan  exquUitissimiB 
naturae  dotibuSy  ingenii  acumiae,  sermonis  ^legantia,  yaria 
lectioue,  longo  rerum  usu,  artium,  linguarum,  spieatiarum 
omnium  peritia,  judicii  gravitate,  et  rationis  pen^  aogeIic& 
perspicaci&  nos  Deus  ornaverit^  nisi  simul  accedat  spiritualis 
Gratiae  adjutoriam,  quo  ad  csBlestis  mysterii  cognitionem  di* 
lectionemque  adaptemur.  Quamvis  enim  splendidissima 
hsec  .;^ap/<r/xara  merits  nobis  in  animis  et  affectibus  homioum 
famam  gratiamquecouciliant ;  quamvis  magnum  inde  reipub. 

literariffi  et  Ecclesiae  Christi  emoiumentum  accedat;  nullum 
tamen  ex  sese  aut  ad  Dei  favorem,  aut  ad  caelestis  beatitn- 
dinis  mercedem  consequendam,  momentum  conferunt.  Qui 
enim  Noas  recipiendo  arcam  suo  artificio  fabricarunt,  ipsi  ta- 
men in  diluvio  submersi  sunt  Surgunt  indocti  et  rapiunt 
regnum,  quando  noS|  cum  doctrin^  nostra,  eo  majore  ezitio 
perimus.  . . 

Neque  enim  praBstantissima  naturae  et  industrial  dona  ant 
acutioris  alicujus  morbi  cruciatus  lenire,  aut,  inqainatss  et 
rugientis  conscientiae  ictus,  et  laniatus  repellere,  aut  fngien- 
tem  revocare  animam,  aut  Gehennae  flammas  quasi  iojectft 
guttul&  minuere,  aut  denique  borribilis  irae  Dei  excutiendo 
sustinendove  oneri,  vel  miniraas  vires  subministrare  possunt 

Et  quamvis  omnes  casli  terraeque  arcanos  et  abditissimos 
recessus,  ingepii  nostri  solertia  et  rationis  vis  indagatrix  pe- 
netraverit,  non  minus  longo  tamen  intervallo  ab  Angelics 
cognitionis  gradu  cumuloque  recedimus,  quiLm  cunoi  in  sta- 
turam  bovis  assurgere  voluit  intumescentis  ranae^vana  amU- 
tio.  Hos  tamen,  Angelos  inquam,  post  iapsum  et  apoatasiani 
sub  tenebrarum  vinculis  captivos  detinet  ira  Dei,  et  adveni- 
entis  judicii  horribili  metu  et  tremore  concutit. 

Quin  et  accedente  nativae  nostras  pravitatis  et  superbic 
fermento  %  adversus  gratiam  Dei,  et  caelestis  doctrinae  aim- 
plicitatem  insurgit  plerumque  sapientia  carnis,  hujusmodi 
iustrumentis  armata  nequitia,  Spiritum  Sanctum,  auo  quasi 
gladio,  fodit  et  impetit,  ut  solet  ebuliientis  aquae  ira  ignem, 
cujus  beneficio  fervebat,  extinguere.  Ut  Belshazzar  aurea 
Dei  vasa  in  idolorum  suorum  cultum  adhibuit:  (Don.  v.  2) 
et  quemadmodum  Moses,  Josua,  David,  aliique  sancti  heroes 
Gentilium  spolia  Deo  consecr&runt,  ita  Satan,  Dei  aemuloi, 

»  TertuL  dc  Bapt.  lib.  S. 


8£RM.  IV.]  AN1MALI8    HOMO.  373 

Spiritfis  Sancti  dona  in  regni  sui  commoda  penrertit,  et  *^  ab 
iis  omari  cupit,*^  uti  altcubi  loquitur  Augustinus. 

Proinde  2.  nativam  cordis  nostri  adveraiis  gratiam^  Christi 
Deique  mandata  contumaciam  agnoscamus,  et  eo  quo  par  est 
dolore  lacrymisque  defleamus,  qu^  salutem  respuere,  miseri- 
cordiam  repellere,  mortem  ullro  persequi,  nosque  ipsos 
setern^  vit&  indignos  judicare  solemus.  Nempe  ad  ostium 
nostrum*  pulsat  indies  Gratia  Dei,  et  nos  supini  obsurdesci- 
mus ;  in  aures  intonat,  nos  in  utramque  aurem  dormimus ; 
expectat  dum  ad  saniorem  mentem  redeamus,  et  porr6  insa- 
nimus;  obsecrat/et  trisiitiaafficimus;  sinum  ex  pandit,  etterga 
rerttmus ;  margaritas  objicit,  sub  pedibus  profano  fastu  con- 
culcamus ;  veste  byssini,  pur&,  splendid&^  armillis,  coronis, 
et  pretioso  cuitu  ornare  nos  voluit,  et  veteri  centone  putri- 
disque  pannicuhs  nostris  seminudi  tumidique  incedimus : 
▼inum,  manna,  panem  Angelorum,  caelestem  nobis  coenam 
parat ;  nos,  porcorum  more,  siliquas  voramus :  denique  vul- 
nera  sua  explicat  Christus,  quae  nos  nequitii  nostrft  lacer- 
amus,  sanguine  suo  nos  abluit ;  et  in  cceni  volutabro  jftce- 
mus :  voce,  fletu,  clamore,  lachrymis,  amplexus  nostros 
Bollicitat ;  et  in  libidinum  ac  pravarum  cupiditatum  sinura 
prcecipites  ruimus.  O  beatos  nos,  quibus  varia  Dei  sapien- 
tia  afi'ulget !  O  cscos,  quibus  et  ceelestis  doctrina  stultescitf 
O  beatos,  quos  precibus  Christus  obsecrat!  O  miseros,  si 
Dec  obsecranti  Christo  auscultemus  !  Agnoscamus  insipidae 
rationis  nostrse  nugas  et  levitatem,  quae  ea  tantum  in  prsdi- 
catione  Evangelii  sectatur,  et  manu  porrect&  arripit  non  quae 
planctum  sed  quse  plausum  moveant ;  quaeque  prurienti  in- 
genio  arrideant,  nullum  interim  pietatis  sensum  gustumque 
conscientiis  nostris  ingenerent. 

Proinde  3.  sese  muniant  mysteriorum  csBlestium  ministri 
adversus  irrisiones  et  molestias,  quas  Evangelii  nomine  ex- 
pectandas  habent.  Neque  enim  munus  suum  detrectant 
medici,  aut  adversus  aegrotantium  injurias  iram  reciprocant, 
quia  forsan  queruli  et  genientes  roanum  medicam  repellunt ; 
Bed  patienter  ferunt  et  Spartana  nobilitate  concoqnunt  furio. 
•orum  alapas,  dum  ipsis  medicinam  adferunt,  quamvis  pro 
gratia  et  beneficio  contumelias  odiumque  referant.  Id  agamus 
seri6,  ut  peccatores  peccati  reos  et  convictos  arguamus ;  ut 

•  John  ii.  8%  Frov.  ?iii.  39.  Acu  ziii.  46.  Apoc.  iii.  20. 


374  ANIMALIS    HOMO.  [SERM.  IV. 

juatitiam  Cbristi  et  viam  sancti talis  conscientiis  hoiniaum 
commendatiorem  reddamus  ;  ut  myBteria  Dei  noo  in  sapieii- 
tia  carnis,  ted  h  ^hroSf/ffi  ^muiActng  xci  Sum^mo^  dispenseoius ; 
nee  nobi.s  plausum,  sed  Domino  nostro  animas  luccemiu; 
sanamque  et  cvlestem  doctrinam  apirituali  piorum  gustui 
attemperemus.  Plus  nobis  ex  muneris  rite  adminialrali 
conscientia,  ex  testimouio  Cbristi,  et  unius  ovis  deperditse 
converaione,  solatii  proveniet,  qaam,  ex  Satana  odio  et  im- 
piorum  hominum  rabie,  aut  triste  quid  aut  incommodum 
metuere  possimus. 

Proinde  4.  discant  oves  Cbristi  ea,  quae  de  Deo  et  Christo 
in  Evangelii  prcedicatione  tradita  sunt,  pro  modo  et  mensura 
spiritualis  judicii  '*  probare,  et  qua?  bona  sunt,"*'  uti  docet 
Apostolus,  *'  fide  retinere.'^'  (1  Thess.  v.  21)  Quoniam  autem 
quamplurimi  sunt,  qui  dum  carni  nimium  indulgent,  Spiritos 
tamen  fidem  nomenque  dictis  suis  praestruunt,  ut  majore 
etQolumento  fallant,  et  simplicium  animos  in  erroris  consor* 
tium  facilius  pelliciant ;  ideo  nos  monet  Johannes  Apostolos, 
ut  ^'  Spiritus  judicemus ;  quia/'  inquit,  ^*  multi  pseudo- 
prophetse  in  mundum  exierunt.*^  {Johatu  iv.  1) 

At  qua  ratione,  inquiet  ovis  Cbristi,  possim  doctrinam 
ceelestem  et  Spiritus  Cbristi  testimonium  ab  aliis  aliorum 
spirituum  prsestigiis  et  imposturis  discemere  ? — Quaestio  sani 
gravissima,  et  quae  long^  disquisitione  enucleari  meretur: 
untco  ego  verbo  expediam.     Itaque 

1.  Sua  nativa  luce  manifesta  sunt  omnia,  ad  salutem  et 
vitam  aetemam  necessaria,  piorum  animis,  in  quantum  et 
quousque  pii  sunt,  suaque  suavitate  et  gustu  percipiuntar : 
*'  Oves  enim  Cbristi  vocem  ejus  audiunt,  et  extranei  vocem 
respuunt.*^ 

2.  Continuis  precibus  et  assidufi  communione  Spirit&s 
Sancti  conservandus  est  bic  spiritualis  judicii  gustus:  iis 
enim  qui  secundiim  pietatis  normam  vitam  componunt,  doc- 
trinam Buam  Christus  patefacere  promisit;  {Joham  vii,  17)  et 
''  si  quid  aliter  sentiatis/  inquit  Apostolus,  **  hoc  quoqoe 
Deus  revelabit;^  {Phil.  iii.  15)  nempe  iis  qui  recto  pede 
secundum  lucem  Evangelii  conscientias  moresque  instituunt. 

3.  Qualis  est  Spiritus  Dei,  talia  sunt,  quae  ab  ipso  flaunt, 
doctrinae  mysteria:  nempe  Spiritus  Cbristi  mausuetus  est, 
bumilis,  pacificu8,sanctus,  simplex,  liber,  caslestis,  sine  fuco, 
et  fraude,   a  terrenis  affectibus  consiliisque  aemotus.     Si 


S£UM.  IV.]  ASIUALIS     HOMO.  375 

bujusmodi  sint  quae  fidei  vestrse  ab  bominibus  credenda 
proponuntur ;  si  prudentise  carnis,  si  consiliis  commodisque 
bumanis  non  attemperentury  nee  in  eum  finem  de  novo  cu- 
duntur,  ut  artibus  et  astutiis  bominum  nectendis  promoven- 
disque  inserviant,  qualia  sunt  quae  nunc  temporis  adversus 
vocationem*  dignitatem,  sustentationemque  Ministrorum  et 
bonarum  literarum  usum  passim  apud  imperitam  plebem  bla- 
terant  mal^  feriati; — si  concupiscentiae  et  libidini  viam 
omnem  et  efiugium  obstruant;  nuUumqUe  impiis  peccandi 
commeatum,  aut  patrocinium  praestent,  ut  solent  qua'  ad- 
versus legis  moralis  spiritualem  vivendi  normam  in  valgus 
spargunt  libertini ;  si  liberrimsB  Dei  Gratiae  non  adversen- 
tur;  nee  bumani  arbitrii  vires  in  rebus  ad  salutem  pertinenti- 
bus  extollant;  qualia  sunt,  qusB  de  electione,  redemptione, 
peccato  originali,  vocatione  efficaci;  perseverantia  Sanctorum, 
et  bis  similibus  post  Pelagium  et  ejus  reliquias  de  novo  in 
Ecclesiis  resuscitarunt  Neophotiniani,  aliique  humans  liber- 
tatis  patroni, — si  legibus  et  institutis  Christi  contumeliosa 
non  fuerint,  nee  Evangelicae  praedicationi  et  Sacramentis  in- 
juriam  fecerint;  (qualia  sunt  eorum  dogmata,  qui  ista  adultis 
et  perfect! oribus  inutilia,  et  humiliora  esse  quam  ut  iis  sem- 
per adbap.reant  fideles,  superbo  ore  depraedicant)  si  Christo 
salutis,  redemptionis,  et  glorisB  Domino,  et  Deo  in  secula 
benedicto,  gloriam  suam  non  surripiant;  (qualia  sunt  quse 
adversus  divinam  Cbristi  naturam,  et  sacrificium  blaspheme 
ore  vomunt  Pbotinianae  pestis  socii  et  hseredes)— denique,  si 
praBCones  sues  bumiles  reddant,  mites,  vit&  sanetos,  fide 
aanos,  sapienti&  simpliees,  institutis  et  moribus  caelestes,  in- 
tra sues  sese  terminos  modest^  et  sobri^  eontinentes,  k 
Spiritu  Christi  profieisci  pro  certo  babeamus. 

Denique  cum  mysteria  Christi  omnem  superent  intellec- 
tom,  adoremus  variam  banc  Dei  sapientiam,  magnomque 
cogitatum  Patris  de  mundo  per  Christum  redimendo.  Et 
supplices  nos  ad  thronum  Gratiae  prosternamus,  rogantes  ut 
DOS  indies  gratis  et  luce  caelesti  perfundat,  ut  continuam 
spiritus  httxop^lav  sentiamus,  qua  ad  doctrinam  Evangelii 
percipiendam  aperiatur  intelleetus,  ad  amplexandam  flecta- 
tur  voluntas,  omnisque  cogitatio  in  captivitatem  redigatur 
ad  obediendum  Christo.  Quae  nobis  singula,  pro  immensa 
sua  misericordia.  Pater  caelestis  gratios^  coneedat,  per  Chris- 
tum Dominum  nostrum  ;  Cui,  cum  Patre  et  Spiritu  Sancto, 
ait  omnis  Laus,  Honor,  et  Gloria,  in  secula  seculorum.  Amen. 


JOY    IN    THE   LORD,    1665. 


TO  THE  RIGHT  HONOURABLE 

CHRISTOPHER    PACK, 

LORD  MAYOR  OF  THE  CITY  OF  lX}fiTXXi, 

AND    THE    nOIfOURABLB 

COURT   OF  ALDERMEN, 

THtSB. 


Right  Honourable, 

In  conformity  to  your  desires,  signified  by  your  order  unto 
me,  I  here  humbly  present  you  a  second  time  with  that 
plain,  but  wholesome  doctrine,  which  you  were  lately  pleased 
to  receive  with  all  ready  attention.  And  indeed  the  argu- 
ment is  such,  as  the  apostle  thought  needful  to  inculcate 
once  and  again.  And  therefore  if  the  tongue  and  the  pen, 
the  pulpit  and  the  press^  do  a  first  and  a  second  time  invite 
you  unto  the  same  duty,  the  apostle'^s  example  will  both 
commend  your  zealin  desiring  it,  and  excuse  my  obedience  in 
conforming  to  so  just  a  desire. 

Self-sufficiency/  is  God's  peculiar  honour,  one  of  those  re- 
galia  which  belong  unto  him  alone.  All  creatures  must  go 
out  of  themselves,  both  for  the  continuance  of  that  beh^ 
which  they  have,  and  for  the  acquisition  of  such  further  good 
as  they  stand  in  need  of.  And  since  they  are  all  thus  de* 
fective  in  themselves,  they  must  needs  be  unable  to  complete 
the  perfections  of  one  another,  much  less  oi  man,  wbo  is  one 
of  the  principal  and  most  excellent  of  them.  That  good 
therefore,  the  want  whereof  doth  kindle  desire^  and  the 
fruition  whereof  doth  produce  delight^  must  be  sought  above 
the  world,  in  Him,  who  as  he  is  sufficient  to  himself,  so  is  be 
alone  all-sufficient  unto  his  creatures. 

And  because  there  is  no  approach  for  sinful  men  unto  God 
without  a  mediator,  the  Father  hath  set  up  his  eternal  Son,  as 
that  middle  person,  in  whom  we  may  have  communion 
with  him,  and  access  unto  him.  Justly,  therefore,  vms  the 
L6rd  Christ,  before  his  coming,  styled   The  Desire  of  all 


DEDICATION.  377 

NatioM :  and  as  justly  is  he,  after  his  comings  their  everlastihg 
Delight,  since  in  and  by  him  alone  the  Lord  is  pleased  to  be 
at  peace  with  us,  and  out  of  his  fulness  to  communicate  all 
good  unto  us.  To  set  forth  this  preciousness  of  Christ  unto 
his  people,  and  to  quicken  their  joy  in  him,  was  the  end  of 
this  Sermon  ;  and  is  indeed  the  end  of  all  other. 

We  live  in  changeable  and  uncomposed  times ;  we  see 
distempers  at  home,  we  hear  of  distresses  abroad  ;  the  Lord 
is  shaking  heaven  and  earth,  churches  and  states ;  our  eyes 
and  our  experience  tell  us,  how  mutable  are  the  wills,  how 
inconstant  the  judgements,  how  fickle  the  favours,  how  sud- 
den the  frowns  of  men,  how  vain  the  hopes,  how  unstable 
the  delights  which  are  drawn  out  of  broken  cisterns;  bow 
full  of  dross  and  dregs  the  most  refined  contents  of  the 
world  are.  God  alone  is  true^  and  every  man  a  liar,  either  by 
falseness  deluding,  or  by  weakness  disappointing  those  that 
depended  on  them. 

Since,  therefore,  the  life  of  man  doth  hardly  deserve  the 
name  of  life,  without  some  solid  comfort  to  support  it;  and 
neither  men  nor  angels,  much  less  honours  or  pleasures, 
plenty  or  abundance,  can  supply  us  with  that  comfort ;  what 
remains  but  that  we  betake  ourselves  unto  that  ybi/n^am  of 
living  water,  whence  alone  it  is  to  be  had  ?  that  we  secure  our 
interest  in  the  Lord  Christ,  who  \%  faithful^  and  cannot  fail : 
powerful,  and  will  not  forsake,  nor  expose  those  that  come 
unto  God  by  him  ?  that  so  being  upon  the  rock  which  is  higher 
than  ourselves,  we  may  be  able,  amidst  all  the  tempests  and 
shakings,  the  delusions  and  disappointments  below,  to  re- 
joice in  him  with  a  fixed  and  inconcussible  delight,  who  can 
bring  joy  out  of  sorrow,  light  out  of  darkness,  and  turn  all 
confusions  into  order  and  beauty.  This  that  you,  and  all 
God's  people  in  city  and  country,  may  every  where  do,  is  the 
prayer  of 

Your  Honours' 

most  humble  servant  in  the 
work  of  the  Lord. 

EDWARD  REYNOLDS. 
From  my  Study,  June  2,  1665. 


JOY  IN   THE  LORD: 


Opened  in  a  Sermon,  preached  at  St.  PAUL'S,  May  6,  1655. 


PHIL.  IV.  4. 
Rejoice  in  the  Lord  alwayy  and  again  I  saj/y  rejoice. 

There  is  nothing,  which  the  hearts  of  believers  do  either 
more  willingly  hear,  or  more  difficultly  observe,  than  those 
precepts  which  invite  them  unto  joy  and  gladness ;  they 
being  on  the  one  hand  so  suitable  to  the  natural  desires, 
and  yet  withal,  on  the  other,  so  dissonant  to  the  miserable 
condition  of  sinful  man.  Had  our  apostle  called  on  the 
blessed  angels  to  rejoice,  who  have  neither  sin,  nor  sorrow, 
nor  fear,  nor  sufferings,  nor  enemies  to  annoy  them,-»it  might 
have  seemed  far  more  congruous :  but  what  is  it  less  than  a 
paradox  to  persuade  poor  creatures,  loaded  with  guilt,  de- 
filed with  corruption,  clothed  with  infirmities,  assaulted 
with  temptations,  hated,  persecuted,  afflicted  by  Satan  and 
the  world,  compassed  about  with  dangers  and  sorrows,  bom 
to  trouble,  as  the  sparks  fly  upward  *,  that,  notwithstanding 
all  this,  they  may  rejoice,  and  rejoice  alway?  But  we 
have  a  double  corrective  to  all  these  doubts  in  the  text ;  one, 
in  the  object ;  another,  in  the  preacher  of  this  joy.  The 
object  of  it  is  Christ  the  Lord,  as  appears  by  the  same 
thing  twice  before-mentioned,  cap.  iii.  1,  3 ;  the  Lord  that 
pardoneth  our  guilt,  subdueth  our  lusts,  healeth  our  infir- 
mities, rebuketh  our  temptations,  vanquisheth  our  enemies, 
sweeteneth  our  sufferings,  heighteneth  our  consolations  above 
our  afflictions,  and  at  last  wipeth  all  tears  from  our  eye8^ 
Here  is  matter  of  great  joy :  may  we  be  satisfied  in  the  truth 

•  Job  5,  7.  fc  Rev.  vii.  17. 


SKKM.   v.]  JOY    IN    THE    LOUD.  379 

of  it :  and  for  that  we  have  the  word  of  an  apostle,  who 
gave  assurance  of  it  by  divine  revelation,  and  by  personal 
experience.  He  who  next  to  the  Lord  himself,  was,  of  ail 
his  servants,  a  man  of  sorrow,  in  afflictions,  in  necessities, 
in  distresses,  in  stripes,  in  imprisonments,  in  tumults,  in 
labours,  in  perils'",  ia  deaths,  in  weariness,  in  watchings, 
in  hunger,  in  thirst,  in  cold,  in  nakedness ;  beaten  with 
rods,  stoned  with  stones,  shipwrecked  at  sea,  beset  at  land  ; 
he  who  in  the  prison,  the  inner  prison,  the  stocks  "*  (a  kind 
of  case  of  prisons  one  within  another)  did  yet  rejoice  and 
sing  psalms  unto  God  * ;  (Acts  xvi.  24,  25)  he  it  is,  who 
from  the  Lord  calleth  upon  believers  to  *'  rejoice  alway.'^  In- 
stead then  of  a  paradox,  you  have  here  a  paradise, — a  tree 
of  life,  as  joy  is  called,  Prov,  xiii.  12.  And  the  servants 
of  God  may  securely,  notwithstanding  their  sorrow  for  sin, 
their  sense  of  sufferings,  their  certainty  of  temptations, 
their  conflicts  with  enemies,  their  sympathy  with  brethren, 
may  yet,  I  say,  securely  rejoice,  and  rejoice  alway ; — they 
have  the  Lord  to  warrant  it,  they  have  his  aposdes  to  witness 
it.  Let  worldlings  delight  in  sensual  pleasures;  let  false 
apostles  delight  in  carnal  worship,  and  ceremonial  privileges; 
but  you,  my  brethren,  have  another  kind  of  object  to  fix 
your  joys  upon  :  ^'  Rejoice  in  the  Lord,  and  again  rejoice, 
and  rejoice  alway  ;" — and  that  upon  the  word  and  credit  of 
an  apostle,  <'  I  say  it ;  and  I  say  it  again.*" 

There  are  many  particulars  couched  in  the  words  ;  1.  The 
•abject  of  them,  spiritual  joy,  or  a  holy  exultation  of  the 
tool  in  the  Lord,  as  the  most  beloved,  desired,  supreme  good, 
wrought  in  it  by  the  spirit  of  grace,  rendering  Christ,  by 
faith,  present  unto  it ;  whereby  it  is  not  only  supported 
under  all  afflictions,  but  enabled  to  glory  in  them,  and 
triumph  over  them.  2.  The  difficulty  of  this  joy  intimated, 
in  that  believers  are  so  often  invited  unto  it.  3.  The  sureness 
and  the  greatness  of  it,  noted  in  the  doubling  of  the  words. 
4.  The  stability  and  perpetuity  of  it;  they  may  rejoice  al- 
way in  the  midst  of  their  sorest  fears  and  distresses.  5.  The 
object  of  it,  a  glorious  and  replenishing  object,  ^^  Christ 
the   Lord.^      6.    The   apostolic   attestation  given  unto   it, 

«  2  Cor.  i.  23,  27.  ^  Milam  numsionem  vocabint  Antiq.  Vid.  Dionys, 

Golhqfiredi  notas  in  Digest.  Tit.  Depotiti  vel  contia  1.  7.  •  Nihil  crux 

icntlt  m  nervo,  cum  animus  in  c«lo  esu  TertuL  ad  Martyr. 


380  JOY    IN    THE    LORD.  [SERiI«  V. 

'*  Again,  I  say,  rejoice :  I  speak  it  by  commisaion  from 
the  mouth  of  Christ,  requiring  it ;  I  speak  it  by  the  expe- 
rience of  mine  own  heart,  enjoying  it  in  the  midst  of 
all  my  sufferings/'  So  that  you  have  both  a  ^  mandatum  * 
and  a  'probatuni'  for  it;  ''Rejoice  in  the  Lord  alway ; 
and  again,  I  say,  rejoice/'  .  But  because  1  love  not  to 
mince  and  crumble  the  bread  of  life  into  too  many 
particulars,  I  shall  therefore  comprise  all  in  this  one  pro- 
position, which  1  shall  make  the  subject  of  my  present 
service ; —  / 

That  the  Lord  Jesus  is  the  great,  sure,  and  perpetual  joy 
of  his  own  people. 

By  accident,  unto  wicked  and  impenitent  sinners,  he  is  a 
stumbling-block ;  as.  wholesome  meat  is  offensive  to  sick 
stomachs,  and  the  light  of  the  sun  unto  distempered  eyes: 
but  unto  those  that  believe,  he  is  altogether  lovely^  precious, 
and  desirable.  '^  Abraham  rejoiced^'  to  see  his  day.  {John 
viii.  56)  Mary  rejoiced  more  that  he  was  her  Saviour  than 
her  son  ^.  (Luke  i.  37)  Simeon  embraced  him  with  a  ^  nunc 
dimittis.'  (Luke  ii.  28)  Matthew  made  a  great  feast  to  re- 
ceive him.  (Luke  v.  29)  Zaccheus  entertained  him  at  his 
house  joyfully.  (Luke  xix.  6)  The  Eunuch,  as  soon  as  he 
knew  him,  went  on  his  way  rejoicing.  (Acts  viii.  39)  The 
Jailor,  who  even  now  was  ready  to  have  killed  himself;  when 
Christ  was  preached  unto  him,  rejoiced  and  believed. 
(Acts  xvi.  34)  Christ  is  the  author  of  our  joy  ;  be  calleth  it 
"  his  joy."  (John  xv.  11)  It  is  the  work  and  fruit  of  his 
spirit;  (Gal.  v.  22);  and  he  is  the  object  of  our  joy;  it  is 
fixed  and  terminated  on  him,  as  on  the  most  commensurable 
matter  thereof,  PhiL  iii.  3. 

There  are  many  things  belonging  unto  the  object  of  a  foil 
and  complete  joy.  I.  It  must  be  good  in. itself,  and  unto  us. 
II.  That  good  must  have  several  qualifications  to  heighten  it 
to  that  pitch  and  proportion,  which  the  joy  of  the  heart  may 
fix  on. 

1.  It  must  be  a  good  present «,  in  the  view  and  possession 
of  him  whom  it  delighteth  :  good  absent  is  the  object  of  de- 

f  Vid.  Iren.  I.  4.  cap.  15.—Aug,  Tract.  10.  in  Johannem.  Beatior  percipiaido 
fidcm  Christi  quam  concipicndo  Carnem.  Idem,  torn.  6.  dc  Sancta  Virgto.  cap.  3. 
f  ylfuin,  1,  2.qu.31.  art.  i.  jlrist.  Rhetor.  !.  I.e.  11. 


SKRM.  v.]  JOY    IN    TllL    LOUD.  381 

sire;  good  present,  of  delight.  It  is  true,  a  man  may  rejoice 
at  some  good  that  is  past**,  as  that  he  did,  at  such  a  time, 
escape  a  danger,  or  receive  a  benefit ;  but  then  the  meutory 
makes  it,  as  it  were,  present,  and  the  fruit  of  that  past  good 
is  ^me  way  or  other  still  remaining.  Also  a  man  may  rejoice 
in  a  good  to  come,  as  Abraham  rejoiced  to  see  Christ's  Day« 
{John  viii.  56) ;  and  believers  rejoice  in  the  hope  of  glory, 
Rom.  V.  2:  but  then  faith  gives  a  kind  of  substance  to  the 
things  so  hoped  for,  Heb.  xi-  I  ;  and  the  virtue  and  benefit 
of  them  is  in  being,  though  they  themselves  be  but  yet  in 
hope.  And  so  in  regard  of  efficacy,  Christ  was  a  lamb,  slain 
from  the  beginning  of  the  world,  though  not  actually  slain, 
before  the  fulness  of  time :  so  still  the  most  proper  ground 
of  delight  is  fruition,  which  presupposeth  the  presence  of 
the  thing  enjoyed. 

2.  It  must  be  good  precious,  which  hath  some  special  value 
belonging  unto  it  We  read  of  the  "  joy  of  the  harvest,** 
{Isai.  ix.  3) ;  because  men  reap  the  precious  things  of 
the  earth,  as  they  are  called.  (Deut.  xxxiii.  14,  16.  Jam.  r,  7) 
It  was  not  an  ordinary  thing,  but  a  treasure,  a  pearl  of  great 
price,  which  made  the  merchant-man  sell  all  that  he  had,  to 
buy  it.     (Mat.  xiii.  44,  46.) 

3.  It  must  be  a  full  good  ^,  sufficient  and  thoroughly  pro- 
portionable to  all  the  desires  and  exigencies  of  him  that  is 
delighted  with  it.  Bring  the  richest  pearl  to  a  man  under 
tome  sore  fit  of  gout  or  stone,  he  cries,  groans,  sweats,  is  in 
pain  still :  the  object,  though  good,  though  precious,  yet  is 
not  suitable  to  his  present  condition :  in  that  case  he  takes 
more  pleasure  in  an  anodyne  medicine,  than  in  a  rich  jewel : 
it  would  be  little  good  news  to  such  a  man,  to  tell  him  that 
his  kidneys  or  his  bladder  were  full  of  pearls  or  diamonds, 
because  there  they  would  not  be  his  treasure,  but  hit 
torment 

4.  It  must  be  a  pure  good,  without  any  dregs  or  dross  to 
abate  the  sweetness  of  it.  All  earthly  ^  delights  are  bitter 
tweets ;  wine  tainted  by  the  vessel,  which  brings  a  loathing 


k  A%oruu  Moral.  1.  3.  c.  10.  qu.  10.    Habec  praeterid  dolorii  secura  reoordatio 
delectatioDem.  Cicer,  Ep.  1.  5.  ep.  12.  *  T^  r^ior  iy9$6¥  dha^ts  clrai 

Sifftf.  AritL  Ethic,  lib.  1.  c.  5.  Vid.  Rhetor.  1.  1.  c.  6.  ^  'Er  ^oii  mU 

mmkf  rwry^ff  «^ic««t.  Craim  apud  Laertium. 


382  JOY    I.V    THE    LORD.  [sEUW.  Y. 

along  with  it  Tlie  best  com  hath  its  chaff;  the  richest  wine, 
its  lees ;  the  sweetest  oil,  its  dregs ;  the  sun  itself,  its  spots. 
Nothing  of  mere  creatures  can  cause  an  unmixed  joy,  free 
from  all  tang  and  tincture  of  the  vessel,  from  whence  it  pro- 
ceeds :  and  any  one  defect  may  corrupt  all  the  content  which 
the  rest  ministereth,  as  "  a  dead  fly  will  spoil  the  whole  pot 
of  ointment  *." 

5.  It  must  be  rarsy  wonderful,  glorious.  "*  The  coinmon- 
ness  even  of  good  things,  takes  from  the  loveliness  of  them. 
If  diamonds  were  as  plentiful  as  pebbles,  or  gold  as  iron, 
they  would  be  as  little  esteemed.  If  there  were  but  one 
balsam  or  drug  in  the  world,  that  would  cure  any  mortal 
disease,  a  man  would  value  the  monopoly  of  that  above  the 
richest  jewel.  Because  the  Pool  of  Bethesda  bad  a  rare 
healing  virtue,  multitudes  of  impotent,  blind,  halt,  withered, 
were  waiting  continually  for  the  moving  of  it.  {John  ▼.  2,3) 

6.  It  must  be  various^  ^  like  the  holy  anointing  oil,  com* 
pounded  of  many  principal  spices.  (Exod.  xxx.  23,  25)  In 
rich  hangings,  in  choice  gardens,  in  great  feasts,  in  select  li- 
braries, variety  is  that  which  greatly  delighteth  the  spectators. 
Were  a  table  filled  with  one  and  the  same  dish,  or  a  9tttdy 
with  the  same  book,  or  a  garden  with  the  same  flovrer,  it 
would  wholly  take  away  from  the  delight  of  it.  And  this 
variety  is  then  much  more  delightful,  when  each  particular 
good  doth  answer  some  particular  defect,  or  desire  in  him 
that  enjoyeth  it ;  when  it  is  as  a  rich  storehouse^  as  the  shop 
of  the  apothecary,  or  as  a  physic-garden,  wherein  a  man 
may,  in  any  distemper,  fix  on  something  proper  to  help  him. 

7.  It  must  be  a  prevaient  and  sovereign  good,  a  most  eflS- 
cacious  Catholicon  against  evils.  Victory  ^  even  in  trifles, 
where  no  evil  is  to  be  removed,  as  in  bowling  or  shooting,  is 
that  which  makes  the  pleasure  id  those  games :  much  more 
delightful  must  that  needs  be,  which  can  help  a  man  to 
overcome  all  the  evils  and  enemies  that  assault  him.     No  joy 

'  Eccles.  X.  1.  ■  Bonum  insolitum  plus  amatar.  Casti^,  Variar.  L  8. 

c.  10. — Qusesitisslma  dapes  non  gustu  sed  difficulcadbus  sestimabuntur,  rairacola 
avium,  longinqui  maris  pisces,  alieni  temporis  poma,  sestivs  nives,  hybenueroae. 
Mamertinui  in  Panegyr.  n  *R  troticiXla  rt^iiWr.  PluUtrck  w^  wttl- 

«yw7.— 'Ayivaawii  ylvwrai  if  ftrrafioXij-  Arist.  Prob.  5.  qo.  1.  d«)  r^  onM  ff4pi»wi 
ffol  rh  SfiMiBit,  vgoaKo^  ttJk  ^ita^  troit?  Marc,  Anton.  1.  6.  ct  46;  Vid.  flRtte- 
ktr,  Annot,  «  T3  yucfy  i^tf,  Aristot,  7.Rhe.  lib.  1.  cap.  11. 


SERM.  v.]       JOY  IN  TMK  LOKD.  383 

to  the  joy  of  a  triumph.^  when  men  divide  the  spoils.  In 
ibis  case,  Jehoshaphat  and  his  people  came  to  Jerusalem  with 
psalteries,  harps,  and  trumpets,  to  the  house  of  God,  re- 
joicing over  their  enemies.  (2  Cliron.  xx.  25,  28) 

8.  It  must  be  a  perpetual  good  ;  ^  commensurate  in  dura« 
tion  to  the  soul  that  is  to  be  satisfied  with  it :  they  are  but 
poor  and  lying  delights,  which,  like  Jordan,  empty  all  their 
sweetness  into  a  stinking  and  sulphureous  lake.  True  com- 
fort is  a  growing  thing,  which  never  bends  to  a  declination. 
That  man  will  find  little  pleasure  in  his  expedition,  whose 
voyage  is  for  a  year,  and  his  victual  but  for  a  day  ;  who  sets 
out  for  eternity  with  the  pleasures  and  contents  of  nothing 
but  mortality ; — such  as  are  natural,  sensual,  secular,  sinful 
joys.  As  the  sheep  feeds  on  the  grass,  and  then  the  owner 
feeds  on  him,  so  poor  sinners  feed  a  while  on  dead  comforts, 
and  then  death  at  last  feeds  on  them.   (Psalm  Ixix.  14) 

Lastly,  that  which  crowns  and  consummates  all,  is,  it  must 
be  our'  own  proper  good  :  all  the  rest,  without  this,  signify 
aothing  unto  us.  A  beggar  feels  not  the  joy  of  another 
man's  wealth ;  nor  a  cripple,  of  another  man's  strength.  The 
prisoner  that  is  leading  to  death,  hath  no  comfort  in  the  par- 
don which  is  brought  to  another  malefactor.  As  every  man 
must  live  by  his  own  faith,  so  every  man  must  have  his  re- 
joicing in  himself,  and  not  in  another.  {GaL  vi.  4) 

Now  then  let  us  consider  the  apostle  and  high-priest  of 
our  profession,  Christ  Jesus ;  and  we  shall  find  him  alone,  in 
erery  one  of  these  particulars,  to  be  a  most  adequate  object 
of  joy  and  delight  of  all  his  people. 

1.  He  is  a  good  ever  more  present  with  them ;  '^  I  am  with 
you  alway.'*  {Matth.  xxviii  20)  Though  bodily  absent,  and 
that  for  the  expediency  and  comfort  of  his  servants,  (John 
xvi.  7)  yet  in  his  ordinances,  and  by  his  spirit,  ever  amoUgst 
them.  ''  Ye  shall  see  me"  (saith  he  to  his  disciples)  "  be- 
cause I  go  to  my  Father;"  (John  xvi.  16)  whereby  is  not 
only  intimated  his  purpose  of  appearing  unto  them  before  his 
ascension,  but  with  all  the  full  manifestation  of  himself  unto 
them,  when  he  was  gone,  by  sending  the  Holy  Spirit,  '  per 

f  PMcnlam   in    pnelio,   saudium   in    uiampho:   Aug,  CoofiBss,l.  $,  c,  3. 
%  Venmii^NKiiam  non  detinit,  nee  in  contraria  Tcrtitur.  Sen,  Ep.  59.  '  0c 

Too  Grade.  Sen.  Ep.  59. 


384  JOY    IN    THIi    LORD.  [SEKM.  V. 

cujus  vicariam  vim/  *  his  bodily  absence  shoald  be  abun- 
dantly compensated.  By  that  Spirit*  bit  people  are  joined 
unto  him,  as  tlie  feet  below  to  the  head  above.  (1  Cor.  vi.  17) 
.By  that  Spirit  in  the  gospel  he  preacheth  peace  .onto  them, 
(Eph.  ii.  17)  and  is  evidently  set  forth  before  them.  (GaL  iii. 
1)  By  that  Spirit,  he  dwelleth  with  them  ;  {Eph.  iii.  17) 
manifests  himself  unto  them  ;  makes  his  abode  with  them ; 
{John  xiv.  20,  23.  Rev.  iii.  20)  walks  in  the  midst  of  them, 
as  in  his  house  and  temple ;  (2  Cor.  vi.  16)  is  more  present 
with  them  than  any  good  thing  they  have  besides.  Some 
things  are  present  with  us,  in  our  eye,  in  our  possession, — 
yet  still  without  us,  as  goods,  or  friends :  some  things  more 
intimate,  but  yet  separable  from  us,  as  health,  strength,  our 
soul  itself:  but  Christ  is  not  only  with  us,  but  in  us  ;  (Co/, 
i.  27)  not  only  in  us,  but  inseparably  abiding  with  us.  {Rom. 
viii.  38»  39)  As,  in  thehypostatical  union,  there  is  an  in- 
separable conjunction  of  the  manhood  to  the  godhead  in  one 
person ;  so,  iu  the  mystical  union,  there  is  an  inseparable 
conjunction  of  the  members  to  the  head  in  one  church  or 
body. 

2.  He  is  not  an  ordinary  common  good ;  which  if  a  man 
want,  he  may  compensate  by  some  other  thing; — but  a 
treasure  and  pearl  of  highest  price,  in  whom  are  unaearch- 
able  riches ;  {Eph.  iii.  8)  hidden  treasures;  {CoL  ii.  3)  in  com- 
parison of  whom,  all  other  things  are  loss  and  dung.  {Phil. 
iii.  7,  8)  Most  precious  in  the  eyes  of  his  people ;  (1  Pet.  ii* 
7)  precious  in  his  own  immediate  excellencies,*  the  chiefest 
of  ten  thousand  ;  {Catit.  v.  10, 16)  precious  in  the  respects  he 
bears  towards  us ;  in  the  sweet  and  intimate  relations  of  a 
husband,  "  and  head,  a  saviour,  a  brother,  a  father,  a  friend, 
a  surety,  a  mediator,  a  propitiation,  an  advocate,  precious 
in  the  great  things  he  hath  done  for  us ;  in  the  rich  supplies 
of  grace  and  peace  he  doth  bestow  upon  us ;  in  the  high  dig- 
nity whereunto  he  advanceth  us;  (IJoAn  iii.  1.  Job  iii.  1. 
Rom.  viii.  15,  16)  in  the  great  promises  he  makes  unto  us; 
(2  Pet.  i.  2,  3,  4)  in  the  glorious  hope  which  he  sets  before 
us,  and  blessed  mansions  which  he  prepareth  for  us ;  {CoL  i. 

•  Vicarius  Domini,  Spiritas :  Tertul.  dc  ircltnd.  Virg.  c.   I.  ct  de  prancripc. 
cip.  13.  «  Ephes.  V.  23,  and  ii.  M.  •  Hcb.  ii.  1 1 ,  19,  \X  Ism.  ia.  6. 

John  XM  4.  Heb.  vii.  22.  viii.  6.  1  John  ii.  1,  2. 


^EUM.V.]  JOY    IN    TH£    LORD.  385 

27.  John  xiv.  2)  in  the  light  of  his  countenance  shining  on 
us  ;  in  the  fruits  of  his  spirit  wrought  in  us ;  in  the  present 
life  of  faith  ;  in  the  hidden  life  of  glory ;  in  the  great  price 
he  paid  for  us ' ;  in  the  great  care  which  he  takes  of  us ;  in 
the  effusions  and  manifestations  of  the  love  of  God  unto  us  ; 
in  the  seals,  pledges,  testimonies,  first-fruits  of  our  eternal 
inheritance,  which  he  is  pleased  by  bis  Spirit  to  shed  forth 
upon  us ;  in  the  free  and  open  way  which  he  hath  made  for 
us  unto  the  throne  of  grace ; — in  these,  and  many  other  the 
like,  is  the  Lord  Christ  more  honourable  and  precious  in  the 
eyes  of  his  people,  than  a  thousand  worlds  could  be  without 
him. 

3.  He  is  not  only  a  most  present,  and  a  most  precious 
good,  but  full  and  sufficient  for  his  people.  **  He  ascended 
on  high,  that  he  might  fill  all  things  ;^  (£pA.  iv.  10)  that  he 
might  pour  forth  such  abundance  of  spirit  on  his  church,  as 
might  answer  all  the  conditions  whereunto  they  may  be  re- 
duced :  righteousness  enough  to  cover  all  their  sins  ;  plenty 
enough  to  supply  all  their  wants ;  grace  enough  to  subdue 
all  their  lusts ;  wisdom  enough  to  resolve  all  their  doubts ; 
power  enough  to  vanquish  all  their  enemies ;  virtue  enough  to 
cure  all  their  diseases ;  fulness  enough  to  save  them,  and 
that  to  the  uttermost.  All  other  good  things  below,  and 
without  him,  have  a  finite  and  limited  benignity :  some  can 
clothe,  but  cannot  feed  ;  others  can  nourish,  but  they  cannot 
heal ;  others  can  enrich,  but  they  cannot  secure ;  others 
adorn,  but  cannot  advance ;  all  do  serve,  but  none  do  sa- 
tisfy :  they  are  like  a  beggar^s  coat  made  up  of  many  pieces, 
not  all  enough  either  to  beautify  or  defend  :  but  there  is 
in  Christ  something  proportionable  to  all  the  wants  and  de- 
sires of  his  people.  He  is  bread,  wine,  milk,  living  water,  to 
feed  them;  {Johti  vi.  51,  and  vii.  37)  he  is  a  garment  of 
righteousness  to  cover  and  adorn  them;  (Rom.  xiii.  14)  a 
physician  to  heal  them  ;  (Matth.  ix.  12)  a  counsellor  to  ad- 
vise them;  {IsaL  ix.  6)  a  captain  to  defend  them;  {Heb.  ii. 
10)  a  prince  to  rule,  a  prophet  to  teach,  a  priest  to  make 


X  2  Pet.  i.  1.  Col.  iii.  3.  7  Omnis  mihi  cupia,  qus  Deui  meus  non  est, 

egettas  esc :  Aug.  Confes.  lib.  13.  cap.  8.— Non  alto  bono  bonus  est,  sed  bonum 
omnis  boni. — Non  bonus  animus,  aut  bonus  angclus,  sed  bonum  bonum :  Aug. 
He  Trinit.  lib.  8.  cap.  3. 

VOL.  IV.  2  c 


386  JOY    IN    THE    LORD.  [SEBM.  V. 

atonement  for  them,  a  husband  to  protect,  a  father  to  pro- 
vide, a  brother  to  relieve,  a  foundation  to  support,  a  root  to 
quicken,  a  head  to  guide,  a  treasure  to  enrich,  a  sun  to  en- 
lighten, a  fountain  to  cleanse.  As  the  one  ocean  hath  more 
waters  than  all  the  rivers  in  the  world,  and  one  sun  more 
light  than  all  the  luminaries  in  heaven ;  so  one  Christ  is  more 
all  to  a  poor  soul,  than  if  it  had  the  all  of  the  whole  world  a 
thousand  times  over. 

4.  He  is  a  most  pure  good,  without  any  mixture  of  dross 
or  bitterness,  to  abate  or  corrupt  the  excellency  of  it ;  ^'  a 
lamb  without  spot  and  blemish;'*  (1  Pet.  i.  19)  "he  did  no 
sin,  no  guile  was  found  in  his  mouth;"  (1  Pet.  ii.  22)  **  holy, 
harmless,  undefiled.''  (Heb.  vii.  26)  Never  any  believer 
found  any  thing  in  him,  for  which  to  repent  of  making 
choice  of  him :  as  holy  Polycarp '  said,  "  I  have  served  him 
these  eighty-six  years,  and  be  never  did  me  any  hurt."  Even 
the  severest  things  of  Christ  are  matter  of  joy  unto  his  ser- 
vants: if  he  make  them  sorrowful,  their  sorrow  is  turned 
into  joy;  (Jo6  xvi.  20)  his  very  yoke  is  easy,  his  burthen 
light,  his  commandments  not  grievous ;  nay  his  very  cross 
and  afflictions,  matter  of  choice,  of  joy,  of  gloriation,  of  tri- 
umph. {Heb.  xi.  25,  26.  Jets  v.  41.  Rom.  v.  3,  and  viii.  37) 
It  was  a  heroical  speech  of  Luther,  ^'  Malo  ego  cum  Christo 
ruere,  quam  cum  Csesare  stare ;  I  had  rather  fall  with  Christ, 
than  stand  with  Caesar.'*  And  if  his  sufferings  are  so  sweet, 
O  then  how  glorious  are  his  consolations  * ! 

5.  He  is  the  rarest  good  in  the  world ;  his  whole  name 
is  wonderful ;  (Isai.  ix.  6)  his  whole  dispensation  mysterious. 
(I  Tim.  in.  16)  The  invisible  God  manifested;  a  son  bora 
of  a  Virgin ;  the  law-giver  made  under  the  law ;  the  Lord  of 
glory,  who  thought  it  no  robbery  to  be  equal  with  God,  hum- 
bled, emptied,  in  the  form  of  a  servant,  reckoned  amongst 
transgressors,  without  former  comeliness,  rejected,  despised, 
put  to  shame;  a  man  of  sorrows;  a  dead  man  raised  by  his 
own  power,  and  advanced  to  the  throne  of  God  ;  these,  and 
all  the  particulars,  Christ  crucified,  are  things  so  profound 
and  unsearchable,  that  the  very  angels  desire  to  look  into 
them  with  wonder  and  astonishment.  (1  Pet.  i.  12)  The 
best  and  most  excellent  things  God  hath  made  single ;  one 

■  Euseb,  Hiftor.  I.  4.  c  14.         •  Melch.  Adam.  p.  38^Vid.  Cypri.  <k  Kilbi- 
ute  Chrtsti,  tect.  6,  7,  8,  9. 


SEllM.  v.]  JOY    IN    THE    LORD.  387 

sun  in  the  firmament,  one  tree  of  life  in  paradise ;  one  heart, 
one  head  in  the  body  :  so  to  us  there  is  but  one'  Lord  Jesus 
Christ,  by  whom  are  all  things,  and  we  by  him.  He  the 
alone  living,  elect,  precious,  chief  corner-stone ;  no  other 
name  under  heaven  given  amongst  men,  whereby  we  must  be 
saved.  {AcisiY,  11,  12) 

6.  As  a  rare  good,  so  full  of  exquisite  and  copious  variety, 
wisdom,  righteousness,  sanctification,  redemption.  It  pleased 
the  Father,  that  in  him  '  all  fulness'  should  dwell.  {CoL  i. 
19)  In  him  he  hath  made  known  unto  principalities  and 
powers,  the  '  manifold  wisdom  of  God.'  (Eph,  iii.  10)  As 
the  curious  ephod  in  the  law  was  made  of  gold,  blue,  purple, 
scarlet,  and  fine-twined  linen ;  and  the  breast-plate  set  with 
twelve  curious  precious  stones ;  so  Christ,  the  substance  of 
those  types,  was  filled  with  the  spirit  of  wisdom,  under- 
standing, counsel,  might,  knowledge,  and  the  fear  of  God ; 
(IsaL  xi.  2)  and  that  above  measure :  (John  iii.  34)  that 
there  might  be  enough  in  him  to  answer  all  the  desires  and  de- 
lights of  his  people :  wisdom  to  teach,  righteousness  to  jus- 
tify, grace  to  renew,  power  to  defend,  peace  to  comfort, 
life  to  quicken,  glory  to  save  them  ;  ^  seven  eyes  upon  one 
stone.** 

7.  He  is  a  most  prevailing  and  victorious  good,  stronger 
than  the  strong  man;  (Luke  xi.  22)  casting  out  and  judging 
the  prince  of  the  world ;  (John  xii.  31  and  xvi.  11)  abolishing 
death ;  (2  Tim,  i.  10)  taking  away  sin,  destroying  the  works 
of  the  Devil ;  (1  John  iii.  3)  and  overcoming  the  world  and 
the  lusts  thereof;  (John  xvi.  33)  treading  all  his  churches 
enemies  under  his  feet ;  (1  Cor.  xv.  16)  triumphing  openly 
over  them  in  his  cross  before  God  and  angels ;  (Col  ii.  15) 
ascending  up  on  high,  and  leading  captivity  captive.  (Eph. 
iv.  8.) 

(1.)  By  a  way  of  wisdom,  catching  Satan  by  the  hook  of 
his  divine  power,  hidden  under  the  infirmities  of  his  human 
nature. 

(2.)  By  a  way  of  judgement,  condemning  him  for  shedding 
the  innocent  blood  of  the  son  of  God  ^ 

(3.)  By  way  of  power,  vanquishing  him,  and  casting  him 
out  of  the  possession  which  he  had  purchased. 

b  Vid.  /lug.  (Ic  Trinit.  lib.  13.  cip.  13, 14,  15. 

2    C   2 


388  JOY    IN    THE    LORD.  [SERM.  V. 

8.  He  18  a  perpetual  and  durable  good :  death  hath  no 
more  dominion  over  him.  (Som.  vi.  9)  He  ever  lives  to 
make  intercession.  (Heb.  rii.  25)  There  is  an  oath,  an 
amen  upon  the  perpetuity  of  the  life  and  priesthood  of 
Christ;  (P«a/.  ex.  4.  Rev,  i.  18)  "Behold,  I  am  alive  for 
evermore,  Amen.''  And  he  lives  not  only  for  ever  in  his 
person,  but  he  is  for  ever  the  life,  portion,  and  blessedness 
of  his  people.  Because  he  lives,  they  live ;  (John  xiv.  19) 
they  shall  appear  with  him ;  they  shall  be  like  unto  him. 
As  he  is  set  on  his  Father'^s  throne,  so  shall  they  sit  on  his 
throne^  never  to  be  degraded. 

Lastly,  He  is  the  proper  good  of  his  own  people :  he  hath 
not  only  given  himself  unto  God  for  them,  as  their  sacrifice, 
but  he  hath  given  himself  likewise  unto  them,  as  their  por- 
tion. He  is  theirs,  and  they  his;  (jCant.  vi.S)  they  bis, 
by  a  dear  purchase, — and  he  theirs,  by  a  sweet  communion. 
They  are  said  to  '  have  him,'  {John  v.  12)  as  a  man  hath  bis 
most  peculiar  possession  :  his  name  is,  *  the  Lord  our 
righteousness :'  {Jer.  xxiii.  6)  he  is  made  unto  us  of  God, 
wisdom,  and  righteousness,  and  sanctification,  and  redemp- 
tion. (1  Cor,  i.  30)  He  is  more  ours  than  we  are  our  own ; 
we  have  and  possess  infinitely  more  in  him  than  in  ourselves; 
defective  in  ourselves,  complete  in  him ;  weak  in  ourselves, 
strong  in  him ;  dead  in  ourselves,  alive  in  him ;  miserable  in 
ourselves,  blessed  in  him ;  mutable  in  ourselves,  established 
in  him.  Thus  we  see  there  is  nothing  necessary  to  the  com- 
pleting of  an  object  of  joy,  which  is  not  fully  to  be  found  in 
Christ 

Unto  these  grounds  of  joy,  drawn  from  the  nature  of  de- 
lectable objects,  I  shall  add  a  few  more  mentioned  by  the 
prophet  Zechary,  (Chap,  ix.  9,  10)  drawn  from  the  royal 
office  of  Christ ;  *'  Rejoice  greatly,  O  daughter  of  Sion ; 
shout,  O  daughter  of  Jerusalem ;  behold,  thy  king  cometh 
unto  thee;  he  is  just,  and  having  salvation,  lowly,  and 
riding  upon  an  ass,**'  See. 

1.  He  is  a  'king,'  thy  king,  the  promised  Messiah,  in 
whom  all  blessings  were  to  be  made  good  unto  Israel.  They 
had  been  servants  under  strange  lords;  (Nehem.  ix.  36,  37) 
and  so  had  we.  The  prince  and  god  of  this  world  had  the 
first  possession  of  us.  {Ephes,  ii.  2)  But  they  were  to 
have  a  king  of  their  own  '  from  among  their  brethren:*  (Deut. 


£RM.  v.]  JOY    IN    TH£    LORD.  389 

xvii.  15)  their  governor  was  to  ^  proceed  from  the  midst  of 
them.'  {Jer.  xxx.  21)  And  this  must  needs  be  matter  of 
great  joy;  that  whereas  oppressors  did  pass  through  them 
before,  {ver.  8)  the  king,  now  promised  them,  should  be  a 
near  kinsman,  should  not  be  ashamed  to  call  them  brethren. 
(Heb.  iu  11)  The  shout  of  a  king  should  be  amongst  them, 
who  should  have  the  strength  of  a  unicorn,  able  to  break 
the  bones  of  his  enemies.     {Numb,  xxiii.  21,  22) 

2.  His  approach ;  ^'  He  cometh.'"  When  Solomon,  a  type 
of  Christ,  was  made  King,  they  did  eat  and  drink  with  great 
gladness  before  the  Lord.  (1  Chron,  xxix.  2)  At  such 
solemn  inaugurations  %  the  trumpets  sound,  the  people  shout, 
the  conduits  run  wine,  honours  are  dispensed,  gifts  dis- 
tributed, prisons  opened,  offenders  pardoned,  acts  of  grace 
published,  nothing  suffered  to  eclipse  the  beauty  of  such 
a  festivity.  Thus  it  was  at  the  coming  of  Christ ;  Wise 
men  of  the  east  bring  presents  unto  him,  rejoicing  with 
exceeding  great  joy.  {Mat.  ii.  10,  11)  The  glory  of  God 
shines  on  that  day,  and  a  heavenly  host  proclaim  the 
joy.  (Lfi/re  ii.  9,  14)  John  Baptist  leapeth  in  the  womb; 
Mary  rejoiceth  in  God  her  Saviour;  Zachary  glorifieth  God 
for  the  horn  of  salvation  in  the  house  of  David ;  Simeon 
and  Hannah  bless  the  Lord  for  the  glory  of  Israel.  And, 
after,  when  he  came  to  Jerusalem,  the  whole  multitude 
spread  garments,  strewed  branches,  cried  before  him  and 
behind  him,  ^^  Hosanna  to  the  Son  of  David,  Hosanna  in 
the  highest."  {Mat.  xxi.  9)  And  the  Psalmist,  prophesying 
long  before  of  it,  said,  ^^  This  is  the  day  which  the  Lord  hath 
made;  we  will  rejoice,  and  be  glad  in  it.**     {PsaL  cxviii.  24) 

,3.  His  character :  1.  He  is  just.  And  this  is  the  great 
joy  of  his  people;  {Isui.  ix.  3,  7)  especially  being  such  a 
king,  as  is  not  only  just  himself,  but  maketh  others  just 
likewise:  ^'  In  the  Lord  shall  all  the  seed  of  Israel  be  justi- 
fied, and  shall  glory."  {Isai.  xlv.  25)  Sin  pardoned,  guilt 
covered,  death  vanquished,  conscience  pacified,  God  recon- 
ciled, must  needs  be  a  glorious  ground  of  joy  and  peace  unto 
believers.     {Rom.  v.  1,  2.  Luke  x.  20) 

But  a  prince  may  be  just  himself,  and  yet  not  able  to  de- 
liver his  people  from  the  injustice  of  enemies  that  are  stronger 

c  Vid.  Joseph.  Antiquit.  lib.  7.  cap.  11.     Turncb,  AdytrtM.  lib.  24.  cap.  45. 


390  JOY    IN    THE    LORD.  [sERJkl.  A^ 

than  he  :  as  Jehoshaphat  said,  "  We  have  no  might  against 
this  great  company ;*  (2  Chron.  xx.  12)  Therefore,  2.  Our 
king  here  hath  salvation^  is  able  to  save  himself  and  his 
people  from  their  enemies ;  and  that  to  the  uttermost  (Heb. 
vii.  25)  It  was  his  name,  his  office,  the  end  why  he  was  sent, 
why  he  was  exalted  to  be  a  Prince  and  a  Saviour.  (AUs  v. 
31.  I  John  iv.  14)  And  this  surely  is  matter  of  great  joy. 
It  is  an  angelical  argument,  "  I  bring  you  tidings  of  great 
joy,  which  shall  be  to  all  people;  for  unto  you  is  born,  this 
day,  in  the  city  of  David,  a  Saviour,  which  is  Christ  the 
Lord.*"    (LttAf  ii.  10,  11) 

But  princes  possibly,  the  more  powerful  and  victorious  they 
are,  may  be  likewise  the  more  stately.  It  is  not  altogether 
unusual  with  men,  where  they  do  much  good,  to  be  super- 
cilious  and  haughty  towards  those  to  whom  they  do  it :  but 
lo  here,  3.  A  prince  great  in  honour,  righteous  in  peace, 
valiant  in  war  ;  and  yet  humble  and  lowly  still :  so  lowly  as 
to  minister  to  his  own  servants,  and  to  wash  their  feet,  {John 
xiii.  14)  as  to  be  an  example  of  meekness  unto  them.  {Mat. 
xi.  29)  The  meanest  of  his  people  have  access  unto  him,  may 
present  their  wants  before  him.  Nay  he  stays  not  for  them, 
he  comes  to  seek,  as  well  as  to  save  ;  calls  on  us,  stands  and 
knocks  at  our  doors,  waits  that  he  may  be  gracious ;  bears 
with  us  in  all  our  failings,  expects  us  in  our  delays,  forgives 
our  wanderings,  prays  us  to  be  reconciled  to  God.  {loiki 
xix.  10.  hai.xm,  18.  Revel,  iii.  20)  Now  there  is  nothing 
more  rejoiceth  ^  the  hearts  of  a  people,  than  the  mildness, 
gentleness,  and  clemency  of  their  prince,  when  his  heart  is 
not  haughty,  nor  his  eyes  lofty,  as  David  said  of  himself; 
{Psal.  cxxxi.  1)  when  he  is  as  a  servant  to  his  people,  and 
speaketh  good  words  unto  them,  as  the  old  men  advised 
Rehoboam.     (1  Kings  xii.  7) 

But  a  prince  may  have  a  righteous  heart,  a  valiant  hand,  a 
meek  temper,  and  yet  do  the  less  good  by  a  natural  slowness 
and  indisposedness  to  action.  There  is  nothing  more  ac- 
ceptable to  the  people,  and  necessary  for  the  prince,  than 
vigour  and  despatch'   in   works  of  justice  and   prowess. 

^  Vid.  Ciceronis  ad  Q.  fratrem  EpUtolam :  et  Sen.  de  Clementta.  •  Tui- 

tum  bellum,  tarn  diuturnum,  tarn  longe  lateque  dispcrsum,  Cn.  Pompetus  extie- 
mk  hieme  apparavit,  ineance  verc  suscepit,  media  sestatc  confecit :  Cic,  pro  lege 
Manilla. 


SLUM,  v.]       JOY  IN  THE  LOUD.  391 

Therefore,  4.  Our  king  is  here  set  forth  riding;  he  did 
always  '  go  about  doing  good/  made  it  his  meat  and  drink, 
to  do  his  father's  work.  And  here,  when  it  seemed  most 
reasonable  for  him  to  have  drawn  back  and  spared  himself, 
when  he  was  to  be  crucified, — he  shews  his  cheerfulness  in 
that  service,  by  riding  to  Jerusalem  about  it,  which  we  read 
not  that  he  did  upon  any  other  occasion.  He  did  *  earnestly 
desire  that  passover;'  he  did  severely  rebuke  Peter,  when  he 
dissuaded  him  from  that  work ;  he  did  express  his  singular 
readiness  to  become  a  sacrifice ;  "  Lo,  I  come :  I  delight  to 
do  thy  will,  O  God ;  yea,  thy  law  is  within  my  heart" 
{Psal.  xl.  7,  8)  And  though,  in  his  agony,  he  did  earnestly 
desire  that  the  '  cup  might  pass  from  him,"*  yet  those  groans 
of  his  nature  under  it,  did  greatly  set  forth  the  submission 
and  willingness  of  his  love  to  undergo  it.  Now  this  is  a  fur- 
ther ground  of  great  joy  to  a  people,  when  all  other  princely 
endowments  in  their  sovereign  are  vigorously  acted  and  im-« 
proved  for  their  safety  and  protection ;  when  they  see  him 
deny  himself  in  his  own  ease  and  safety,  that  he  may  be 
ever  doing  good  to  them.  We  see  what  a  high  value  the 
people  set  on  David;  ''  Thou  art  worth  ten  thousand  of  us;'* 
and  this  the  occasion  ;  *^  I  will  surely  go  forth  with  you 
myself."    (2  Sam.  xviii.  2,  3) 

But  a  prince  may  have  all  the  endowments  requisite  to 
render  him  amiable  in  the  eyes  of  his  people,  just  and  meek 
to  them,  valiant  and  active  against  their  enemies,  and  yet 
fail  of  success '  in  his  undertakings,  and  they  consequently 
have  the  joy  of  his  government  much  abated ;  for,  "  the 
race  is  not  always  to  the  swift,  nor  the  battle  to  the  strong  :*^ 
but  it  is  otherwise  with  our  king  here.  Therefore  it  is  added 
(ver.  5)  "  he  cuts  the  chariot  and  the  horse,  and  the  battle- 
bow  ;  he  speaks  peace  to  his  people ;  he  extends  his  domi- 
nion from  sea  to  sea,  from  the  river  to  the  ends  of  the 
earth  ;^  he  '  rides  on '  in  his  majesty  prosperously ;  the 
people  fall  under  him.  {Psal.  xlv.  4,  6)  He  '  goes  forth 
conquering,  and  to  conquer.^  {Revel,  vi.  2)  He  'takes 
from  the  strong  man  all  his  armour,  and  divides  the  spoil. 

f  Amplissimorum  Yiroram  contilia  ex  eventu,  non  ex  voluntate,  a  picrisquc 
probari  aolent :  Cic.  cp.  ad  Atticum,  lib.  9.  ep.  20. — Ut  quisque  fortuna  utitur, 
ita  praiccllit,  atquc  cxinde  super  cum  omnei  dicimus  :  Plautus, 


i 


3&2  JOY    IN    THE    LORD.  [SEKM.  Vr 

{Luke  xi.  22.  Isai.  xxiii.  12)  He  never  fails  of  full  and  final 
victory  ;  ^'  reigns,  till  all  enemies  are  put  under  his  feet." 
(Cor,  XV.  24,  25)  And  this  is  the  crown  of  his  people^s  joy; 
that  they  have  not  only  a  just,  a  valiant,  an  humble,  an 
active,  but  a  prosperous  and  successful  prince;  making  his 
people  rejoice  in  the  spoils  of  their  enemies  ;  breaking  the 
yoke  of  their  burden,  the  staff  of  their  shoulder,  the  rod  of 
their  oppressor ;  extending  peace  to  them  like  a  river,  and 
the  glory  of  the  gentiles  like  a  flowing  stream ;  causing 
them  to  ^ut  their  feet  on  the  necks  of  their  adversaries. 
Thus,  many  ways,  are  the  people  of  Christ  encouraged  to 
rejoice  in  him. 

This,  then,  serveth,  1 .  To  reprove  the  sin  and  folly  of  all 
those,  who  seek  for  joy  out  of  the  broken  cisterns  of  the 
creatures,  which  can  hold  none;  and  leave  that  living  foun- 
tain, out  of  which  it  naturally  floweth.  Some  seek  it  in 
secular  wealth  and  greatness ;  others,  in  sensual  pleasures, 
feasting,  gaming,  luxury,  excess;  some,  in  titles  of  honour; 
others,  in  variety  of  knowledge ;  some,  in  stately  structures, 
magnificent  retinue,  goodly  provisions ;  others,  in  low,  sor- 
did, and  brutish  lusts.  Unto  all  of  whom  we  may  say,  as 
the  angel  unto  the  women,  (Luke  xxiv.  5)  '*  Why  seek  ye 
the  living  among  the  dead  ?^*  or,  as  Samuel  did  unto  Saul, 
*'  Set  not  thy  mind  upon  the  asses  :**  there  are  nobler  things 
to  fix  thy  desires  upon.  Solomon  had  more  varieties  this 
way,  and*  more  wisdom  to  improve  it,  than  any  now  have; 
and  he  made  it  his  business  critically  and  curiously  to  ex- 
amine all  the  creatures,  and  to  find  out  all  the  good  which 
was  under  the  sun.  And  the  product  and  result  of  all  his 
inquiries,  amounted  at  last  to  a  total  made  up  all  of  cyphers, 
of  mere  wind  and  emptiness.  "  Vanity  of  vanities,  vanity  of 
vanities,  all  is  vanity :"  so  he  begins  his  book : — and  to  shew 
that  he  was  not  mistaken,  so  he  concludes  it.  {Eccles,  i.  12) 
Every  particular  vanity  alone ;  and  all  in  a  mass  and  collec- 
tion ;  vanity  together ;  enough  to  vex  the  soul,  enough  to 
weary  it;  but  never  enough  to  fill  it,  or  to  suffice  it.  Many 
of  them  sinful  delights,  poisoned  cordials,  killing,  cursing, 
damning  joys ;  "  dropping  as  a  honey-comb ;  smooth  as 
oil ;  but  going  down  to  death,  and  taking  hold  of  hell.*' 
( Prov*  V.  35)  All  of  them  empty  delights,  in  their  matter 
and  expectation,  earthly;  in   their  acquisition,  painful;  in 


SERM.  v.]  JOY     IN    THi:     LOUP.  393 

their  fruition,  nauseous  and  cloying;  in  their  duration, 
dying  and  perishing;  in  their  operation,  hardening,  efleniin- 
ating,  leavening,  puffing  up,  estranging  the  heart  from  God ; 
in  their  consequences,  seconded  with  anxiety,  solicitude, 
fear,  sorrow,  despair,  disappointment;  in  their  measure, 
shorter  than  that  a  man  can  stretch  himself  on,  narrower 
than  that  a  man  can  wrap  himself  in  ;  every  way  defective  and 
disproportionable  to  the  vast  and  spacious  capacity  of  the 
soul,  as  unable  to  fill  that,  as  the  light  of  a  candle  to  give 
day  to  the  world.  Whatever  delights  men  take  pleasure  in, 
leaving  Christ  out,  are  but  as  the  wine  of  a  condemned  man  ; 
as  the  feast  of  him  who  sat  under  a  naked  sword,  hanging 
over  him  by  a  slender  thread ;  as  Adam's  forbidden  fruit, 
seconded  by  a  flaming  sword ;  as  -Belshazzar's  dainties,  with 
a  hand-writing  against  the  wall.  '^  In  the  midst  of  all 
such  joy,  the  heart  is  sorrowful,  and  the  end  of  that  mirth 
is  heaviness."  {Prov.  xiv.  12)  Like  a  flame  of  stubble,  or  a 
flash  of  gunpowder,  *'  Claro  strepitu',  largo  fulgore,  cito 
incremento :  sed  enim  materia  levi,  caduco  incendio,  nullis 
reliquiis;'"  a  sudden  and  flaming  blaze,  which  endeth  in  smoke 
and  stink.  "  The  triumphing  of  the  wicked  is  short,  and 
the  joy  of  the  hypocrite  is  but  for  a  moment  ;**  {Job  xx.  5) 
like  the  Roman  Saturnalia,  wherein  the  servants  feasted  for 
t^o  or  three  days,  and  then  returned  to  their  low  condition 
again  ^ 

2.  This  discovereth  the  great  sin  and  folly  of  those,  who 
take  offence  at  Christ;  and,  when  others  entertain  him  with 
hosanna  and  acclamations,  are  displeased  at  him,  as  the 
scribes;  {Matth.  xxi.  15)  and,  with  the  young  man  in  the 
gospel,  '*  go  away  sorrowfuV'  from  him.  {Mark  x.  22)  Our 
Saviour  pronounceth  them  blessed,  who  are  not  offended 
with  him;  {Matth.  xi.  6)  thereby  intimating  the  misery  of 
those,  who,  stumbling  at  him,  as  a  rock  of  offence,  are  there- 
upon disobedient  unto  his  word.  Christ  doth  not  give  any 
just  cause  of  offence  unto  any:  but  there  are  many  things 
belonging  unto  Christ,  which  the  proud  and  corrupt  heart 
of  men  do  turn  into  matter  of  grief  and  offence  unto  them- 
selves. 

1.  Some  are  offended  at  his  person,  in  whom  the  Godhead 

K  /tpul.  Apolog.  ^  jfcfacf o[;. Salur.  1.  I.e.  7. 10.  Alktnttua  1. 14.c  17. 


394  JOY    IN    THE    LORD.  [SERM.  V. 

and  manhood  are  united ;  as  the  Jews,  {John  i.  9,  33)  and 
the  SamosatenianSy  Photinians,  and  Neophotinians  since; 
who,  though  the  Lord  in  his  word  calls  him  the/'  Mighty 
God;^  (Isa.  ix.  6)  tell  us  that  the  "  Word  was  God;''— 
(John  i.  1)  "  God  blessed  for  ever;''  {Rom.  ii-  6)  "  Equal 
with  God;"  {Phd.  ii.  6)  the  "  True  God;'*  (1  John  v.  20) 
**  The  Great  God;"  {TU.  ii.  13)  *'  A  God,  whose  throne  is 
for  ever  and  ever;"  {Heb.  i.  8)  *'  The  Lord  who,  in  the  be- 
ginning,  laid  the  foundations  of  the  earth ;"  {verse  10)  "  Je- 
hovah our  righteousness;"  (Jer.* xxiii.  6)  yet  will  not  endure 
to  have  him  any  more  than  a  mere  man,  without  any  per- 
sonal or  real  subsistence,  till  he  was  bom  into  the  worid  of 
the  Virgin  Mary.  It  would  be  tedious  to  trouble  you  with 
the  manifold  offences  which  ancient  and  modem  here- 
tics have  taken  at  the  person,  nature,  and  hypostatical  union 
in  Christ.  The  Sabellians  ^  acknowledging  three  names  of 
Father,  Son,  and  Holy  Ghost,  but  only  one  Hypostasis. 
The  Arians^  affirming  him  to  have  been  of  like  essence  with 
the  Father,  but  not  co-essential,  nor  co-etemal,  but  a  mere 
creature ;  the  Manichees  ^  denying  the  truth  of  his  human 
nature ;  the  Apollinarians  %  the  integrity  of  it ;  the  Vaien- 
tinians  and  Maronites  °,  the  original  of  it  from  the  blessed 
Virgin ;  the  Nestorians  affirming  a  plurality  of  persons,  as 
well  as  of  natures ;  the  Eutychians  %  a  confusion  of  natures 
in  one  person.  So  mightily  hath  Satan  bestirred  himself  by 
many  and  quite  contrary  instraments  to  plunder  the  church 
(if  it  had  been  possible)  of  the  Lord  their  righteousness. 

2.  Others  are  offended  at  his  cross,  both  Jews  and  Greeks : 
(1  Cor,  i.  23)  those  pitching,  in  their  expectations,  upon  a 
glorious  prince,  who  should  free  them  from  the  Roman 
yoke,  could  not  endure  to  be  so  disappointed,  as,  in  the 
stead  thereof,  to  have  a  cracified  man,  one  in  the  form  of  a 
servant  to  be  their  Messiah ;  and  therefore  whosoever  rule 
over  them,  he  shall  not  {Luke  xix.  4)  These,  judging  it  a 
foolish  thing  to  expect  life  from  a  dead  man ;  glory  and 
blessedness  from  one  who  did  not  keep  himself  from  shame 
and  curse ;  hearing  doctrines  wholly  dissonant  and  inconsis- 
tent with  the  principles  they  had  been  prepossessed  withal, 

*  Nicepkor.  Calist.  I.  6.  c.  26.  k  Socrates  lib.  1.  c.  3.  •  Epipkan, 

1.2.  to.  2.  m  Greg.  Naz.  orat.  46.  n  TertuL  de  Carn.  Christ,  c.    1. 

•  Vid.  Aug.  Phi.  ct  Epiphan.  dc  Hseresibus. 


SEIIM.  v.]  JOY    IN    THE    LOUD.  396 

did  thereupon  refuse  to  submit  to  Christ ;  who,  notwithstand- 
ing, to  them  which  are  called,  was  the  power  of  God,  and 
the  wisdom  of  God ;  had  more  power  Uian  that  which  the 
Jews  required,  more  wisdom  than  that  which  the  Greeks 
sought  after.  The  cross  of  Christ,  likewise  to  be  taken  up 
by  his  disciples  and  followers,  is  matter  of  offence  unto  many 
others,  called  '*  the  offence  of  the  cross.^  (GaL  v.  11) 
When  they  hear  that  they  must  suffer  with  him,  if  they  will 
reign  with  him ;  that,  through  many  tribulations,  they  must 
enter  into  the  kingdom  of  God ;  that  a£9iction  is  an  appendix 
to  the  gospel,  and  find  the  truth  of  it  by  experience  (persecu- 
tion arising  because  of  the  word),  then  **  presently  they  are 
offended.''  (Matth.  xiii.  21) 

3.  Others  are  offended  at  the  free  grace  ^  of  Christ,  cannot 
endure  to  be  shut  out  from  all  share  and  casualty  towards 
their  own  salvation.     Thus  the  Jews,  not  willing  to  seek 
righteousness  by  faith  in  Christ,  but,  as  it  were,  by  the  works 
of  the  law,  stumbled  at  that  stumbling-stone.  (Rom.  ix.  32, 
33)     Men  would  fain  owe  some  of  the  thank  for  their  salva- 
tion to  themselves,  to  their  own  will,  their  own  work,  than 
to  consenting  to  Christ,  their  not  resisting  of  him,  their  co- 
operating with  him,  their  works  of  condignity  and  congruity 
disposing  them  towards  him.     They  like  not  to  hear  of  dis- 
criminating grace :  but  when  men  have  used  all  the  arts  and 
arguments  they  can,  to  have  the  efficacy  of  divine  grace  unto 
conversion,  within  the  power  or  reach  of  their   own  will ; 
yet  still  this  will  be  scripture,  ^^  That  it  is  God  that  worketh 
in  us  to  will  and  to  do  of  his  own  good  pleasure  :^'  {Phil.  ii. 
13)  that  it  is  "  God  who  maketh  us  to  differ  ;*•  (1  Cor.  iv.  7) 
that  he  *'  hath  mercy  on  whom  he  will  have  mercy  ;^'  {Rom. 
ix.  16)  that  *'  his  grace  is  his  own,^'  to  dispose  of  as  he  will; 
{Matth.  XX.  5.  1  Cor,  xii.  21)  that  '<  the  purpose  of  God  ac- 
cording election  shall  stand  ;  not  of  works,  but  of  him  that 
calleth  \^  {Rom,  ix.  to  xi)  that  *^  by  grace  we  are  saved, 
through  faith,  and  that  not  of  ourselves  ;**  (Eph.  ii.  8)  that  *'  it 
is  not  of  him  that  willeth,  nor  of  him  that  runneth,  but  of 


P  Fideles  seipsos  ditcernunt  ab  infidelibiu :  Grtvinchov.  disaertat.  de  elect  et 
fide  prsvisa.  p.  226. — ^Vid.  Aug,  cp.  16.  de  spiricu  ct  liter,  cap.  34,  de  pradettioat. 
c.  3.et5,  8.  De  Grat.  Christi  1.  1.  c  24.  Contra  duas  Eplst.  Pclag.  1.  c.  19, 
20.  et  1. 4.  c.  6.  De  Grat.  et  lib.  Arb.  c.  21.  De  Corrept.  et  Grat.  c.  14. 


396  JOY    INT    THE    LORD.  [SERM,  V, 

God  that  sheweth  mercy;  {Rom  ix.  16)  that  *•  God's  divine 
power'*  gives  us  things  pertaining  to  life  and  godliness; 
(2  Pet.  i.  3)  that  there  is  an  "  exceeding  greatness  of  his 
power"  towards  those  that  believe  *'  the  working  of  the 
might  of  his  power ;  {Ephes.  i.  19)  that  the  Lord's  people 
are  "  willing  in  the  day  of  his  power.*"  {Psalm  ex.  3)  So 
then  our  willingness  is  the  work  of  his  power.  The  efficacy 
of  his  power  is  not  suspended  upon  our  will.  We  will,  be- 
cause he  effectually  works  ;  he  doth  not  work  effectually,  and 
with  success,  because  we  will. 

4.  Others  are  offended  at  the  doctrine  of  Christ ;  they  are 
not  able  to  endure  the  things  that  are  spoken  by  him. 

1.  Some  at  the  sublimity  of  it,  as  being  above  the  disqui- 
sition of  reason.  The  philosophers  mocked  at  the  doctrine 
of  the  resurrection,  {jlcis  xvii.  32)  Julian*  scorned  Chris- 
tians, as  yielding  up  their  souls  captive  to  a  blind  belief. 
Pride  of  reason,  disdaining  to  admit  any  thing  beyond  its  own 
comprehension,  hath  been  the  cause  of  that  offence  which 
many  have  taken  at  Evangelical  doctrine ;  the  deity  of  Christ 
and  the  Holy  Spirit,  the  hypostaticalunion,  traduction  of  sin, 
imputation  of  righteousness,  &c.  It  hath  been  noted  by 
learned  men,  that  the  eastern  nations,  by  reason  of  the  pride 
and  curiosity  of  their  wits,  hav€  been  most  troubled  with 
horrid  and  prodigious  heresies.  ^  And  it  hath  been  ^'  regu- 
laris  hgereticorum  temeritas/'  the  constant  presumption  of 
heretical  spirits,  to  oppose  sound  believers,  as  unskilful  and 
illiterate  persons,  with  the  name  and  pretence  of  reason. 

2.  Some  at  the  simplicity  of  it : »  The  doctrine  of  the  cross 
was  esteemed  foolishness  by  the  grandees  of  the  world,  part- 
ly because  delivered  without  the  enticing  words  of  man^s 
wisdom ;  (1  Cor.  ii.  4)  partly  because  the  things  were  such, 
as  pride  and  lust  judged  unreasonable  to  stoop  to.  Chris- 
tian doctrine  is  above  reason  natural,  against  reason  sinful. 

3.  Some  at  the  sanctity'  and  severity  of  it.  When  it 
teacheth  self-denial,  pulling  out  the  right  eye ;  cutting  off 
the  right  hand ;  taking  up  a  cross  ;  following  Christ  without 

q  Greg.  Naz.  Drat.  3.  ^ug.  dc  Civ.  Dei  1.  10.  c.  29.  ct  I.  13.  c.  16.  r  Hooka 

1. 5.  8.  3.  Aug.  Epist.  56.  •  1  Cor.  i.  18.  Acts  zvii.  18.  t  Matth. 

xvi.  24,  and  v.  29,  30.  Hcb.  xiii.  13.  Luke  xiv.  26,  27.  MaUh.  vii.  13, 14.  Phil, 
iii.  20.  Col.  iii.  1,  5.  Matth.  v.  44.  Eph.  vi.  12.  18.  2  Thcss.  v.  22.  Acts  lai?.  16. 
Phil.  ii.  15.  Ephcs.  v.  15.  r»alm  xvi.  8.  Hcb.  xi,  25,  26. 


SE&M.  v.]  JOY    IN    TH£    LORD.  397 

the  camp  ;  bating  and  forsaking  all  for  him  ;  walking  in  the 
narrow  way ;  having  our  conversations  and  affections  in 
heaven  ;  mortifying  our  lusts ;  loving  our  enemies ;  wrest- 
ling against  principalities  and  powers;  praying  always;  ab- 
staining from  all  appearance  of  evil ;  exercising  ourselves  in 
a  good  conscience  toward  God  and  men  ;  living  without  re- 
buke  in  the  midst  of  a  crooked  generation  ;  walking  circum- 
spectly ;  setting  the  Lord  alwuy  before  us ;  choosing  tlie 
reproaches  of  Christ  rather  than  the  pleasures  of  sin,  or  ho- 
nours of  the  world.  When  sensual  and  earthly-minded  men 
are  held  close  by  such  doctrines  as  these,  they  conclude  with 
the  men  of  Capernaum,  "  This  is  a  hard  saying ;  who  can 
hear  it  ?"  (John  vi.  60) 

Now  the  greatness  of  this  sin  appears  by  the  other  dan- 
gerous sins,  that  are  folded  in  it :  For  it  plainly  implieth  ; 

1.  Unthankfulness  for  Christ,  and  undervaluing  of  him: 
For  did  we  apprehend  him  (as  in  truth  he  is)  exceeding  pre- 
cious, no  such  slender  prejudices  would  cause  us  to  take  of- 
fence at  him.  There  is  nothing  in  him  which  is  not  lovely 
to  believers ;  those  very  things  at  which  wicked  men  stum- 
ble, are  to  them  amiable.  As  that  odour,  which  is  deadly  to 
a  vulture^  is  comfortable  to  a  dove ;"  as  the  same  water  of 
jealousy,  in  case  of  an  innocent  woman,  did  cause  to  con- 
ceive, which,  in  case  of  guilt,  did  cause  the  belly  to  swell, 
and  the  thigh  to  rot.  {Num.  v.  27,  28) 

2.  It  noteth  love  of  sin,  and  senselessness  under  iL  For 
were  men  truly  affected  with  the  danger  of  that,  they  would 
not  be  offended  at  the  bitterness  of  the  medicine  that  re- 
moves it.  Had  the  young  man's  affections  been  looser  from 
his  possessions,  they  would  have  cleaved  closer  unto  Christ. 
An  adulterous  heart  doth  many  times  take  more  pleasure  in 
an  unhandsome  harlot,  than  in  a  beautiful  wife.^  Unbelief 
in  Christ  ever  proceeds  from  the  predominancy  of  some 
other  love.  (John  xii.  42, 43) 

3.  It  noteth  slight  apprehensions  of  the  wrath  to  come. 
The  more  the  heart  is  possessed  with  the  terror  of  wrath,  the 
more  it  will  value  the  sanctuary  which  protecteth  from  it. 
No  condemned  man  is  offended  at  his  pardon,  by  what  hand 
soever  it  be  brous:ht  unto  him. 

u  Nyss,  in  Cant.  Homil.  2.  >  KoI  yip  *«c  KoAXi^rwi'  Amct^s  *V    cu<r- 


398  JOY    IN    THE    LORD.  [SERM.  V. 

4.  It  noteth  hardness  and  contumacy  in  sin.  Nothing 
shuts  out  the  voice  of  Christ,  but  pride  of  heart,  which 
will  not  submit  to  the  law  of  faith.  (Heb.  iii.  7.  Rom,  x.  3) 

6.  It  notes  an  unsavouriness  of  soul,  which  cannot  relish 
the  things  of  God.  As  a  bitter  palate  tastes  every  thing  bit- 
ter, so  an  impure  heart  knows  not  how  to  judge  of  things 
that  are  spiritually  discerned;  (1  Cor.  ii.  14.  Heb.  v.  13) 
makes  even  an  impure  Scripture,  an  impure  Christ,  an  im- 
pure religion.  And  this  is  indeed  a  right  dangerous  condi- 
tion :  for  where  Christ  is  not  for  the  rising,  he  is  for  the  fell 
of  men ;  where  his  sweet  savour  is  not  reviving,  it  is  deadly. 
That  sickness,  of  all  other,  is  most  incurable,  which  rejectetii 
cordials.  No  state  so  desperate  as  that  which  thrustetii 
away  salvation  from  it.  (jicts  xiii.  46) 

We  should  therefore  be  exhorted  unto  this  so  comfort- 
able a  duty,  to  stir  up  in  our  hearts  that  joy  in  Christ,  which 
the  inestimable  benefit  of  our  high  calling  requireth  of  us. 
It  is  a  '^  comely  thing  for  the  righteous  to  rejoice,''  PsaL 
xxxiii.  1.     Shall  wicked  men  glory  in  that  which  is  their 
shame,  and  shall  not  the  righteous  rejoice  in  him  who  is  their 
salvation  ?  Shall  he  rejoice  over  us  to  do  us  good,  {Jer.  xxxii. 
41)  and  rest  in  his  love  to  us ;  (Zeph.  iii.  17)  and  shall  not 
we  rejoice  in  him  who  is  the  chiefest  of  ten  thousand  ?  Are 
not  all  the  objects  of  joy,  which  are  scattered  amongst  the 
creatures,  heaped  up,  and  everlastingly  treasured   in  him 
alone  ?  Do  we  delight  in  wealth  ?  (as  many  will  say,  '  who 
will  shew  us  any  good  •*')  behold  here  *  unsearchable  riches ;' 
(Ephes,  iii.  8)    '  durable  riches  •/   {Prov.  viii.    18)    without 
bounds,  without  bottom,  without  end.     Do  we  delight  in 
pleasure.^  Behold  here  'rivers  of  pleasure'  that  never  dry; 
'  pleasures  for  evermore'  that  never  vanish.  {Psal,  xxxvi.  8, 
and  xvi.  11)     Do  we  delight  in  beauty  ?  He  is  *  fairer'  than 
the  children  of  men.  (PsaL  xlv.  2)     In  sweet  odours  ?  All 
his  "  garments  smell  of  myrrh,   aloes,  and  cassia ;"  he  is 
'*  perfumed  with  all  the  spices  of  the  merchant  {Psal.  xlv. 
8.  Cant.  iii.  6)     In  miisic,  or  elegant  orations  ?  His  ^^  mouth 
is  most  sweet,  altogether  lovely ;  grace  is  poured  into  his 
lips,"  (Cant  v.  16)     In  plentiful  provision  ?  Behold  here  "a 
feast  of  fatted  things ;"  {Isa.  xxv.  6)  "  living  water  ;*»  (John 
iv.  10)  "bread  of  life,  meat  indeed;"  {John  vi.  51,  66)  A 
•'  banqueting-house,"  with  flagons,  apples,  fruits.   {Cont.  ii 


SEllM.  v.]  JOY    IN    THK    LORD.  399 

3»  5,  7»  17)  In  stately  buildiDgs  ?  Here  is  an  '^  ivory  palace, 
whose  beams  are  cedar,  whose  galleries  are  cypress .''^  (Psal, 
xlv.  8.  Cant.  i.  16)  In  profound  learning  ?  Here  is  *'  know- 
ledge that  passeth  knowledge/'  innpixpv  rii;  yvir§(»§  {Phil. 
iii.  8)  ''  the  excellency  of  knowledge,^  knowledge  that  is 
life.  (John  xvi'i.  3)  In  honour  and  dignity?  Here  is  the 
Lord  of  Glory,  honourable  in  himself;  (Phil.  iii.  9)  an  hon- 
our to  his  people ;  (1  Pet.  ii.  7)  making  them  all  kings  and 
priests  to  God.  (Rev.  i.  6)  In  safety  and  security?  "  This 
man  is  our  peace,  when  the  Assyrian  is  in  the  land  f '  (Mic. 
▼.  5)  "  he  will  cast  out  our  enemies,  he  will  undo  those  that 
afflict  us.^  (Zeph.  iii.  15,  19)  In  him  the  fulness  of  all  de- 
lectable things ;  and  that  which  makes  all  the  more  delight- 
ful, it  is  '  Bonum  parabile,'  though  so  superlatively  precious, 
yet  not  to  be  purchased  at  a  dear  rate,  set  before  us,  offered 
unto  us,  **  without  money,  without  price  ;^'  (Isa.  Iv.  2)  a  gift, 
a  free  gift,  a  gift  of  grace,  a  gift  of  righteousness.  (Rom.  v. 
15,  18)  Well  might  the  psalmist  bid  us  ^'  rejoice,  and  ex- 
ceedingly rejoice  f  (Psal.  Ixviii.  3)  well  might  the  prophet 
bid  us  "  sing,  and  shout,  and  rejoice,  and  be  glad  with  all 
the  heart  :^*  (Zeph.  iii.  14)  well  might  the  apostle  call  it,  "  a 
joy  unspeakable,  and  full  of  glory  ;^'  (1  Pet.  i.  8)  since  the 
Lord  Jesus  is  not  only  the  joy  of  saints,  (Luke  xix.  37,  38) 
but  of  blessed  angels,  (Luke  ii.  13)  yea,  of  God  himself,  he 
is  called  *^  the  Lord's  delight."  (Prov.  viii.  30)  Surely,  then 
God'^s  people  cannot  but  be  fully  agreed  upon  it,  to  *^  rejoice 
in  him." 

And  how  in  him  ? 

1.  In  his  '  person  and  immediate  excellencies,^  those  glo- 
rious treasures  of  wisdom  and  grace,  wherewith  he  is  replen- 
ished, a  spectacle  of  angelical  adoration.  (1  Pet.  i.  12.  Heb. 
i.  6) 

2.  In  his  mediation ;  the  great  things  he  hath  done,  the 
great  benefits  he  hath  procured  for  us.  **  God  forbid''  (saith 
the  apostle)  *'  that  I  should  glory,  save  in  the  cross  of  our 
Lord  Jesus  Christ.''  (Gal.  vi.  14) 

3.  In  our  knowledge  of  him,  and  communion  with  him  iu 
all  those  benefits ;  a  knowledge,  in  comparison  of  which,  the 
apostle  esteemed  all  other  things  *'  as  loss  and  dung."  (Phii. 

iii.  8) 

4.  In  all  the  means  which  he  hath  appointed  to  bring  men 


400  JOY    IN    THE    LORD.  [SERM.V. 

to  this  knowledge  or  him,  and  communion  with  him.     In  his 
ordinances,  which  are  his  voice  speaking  from  heaven  unto 
UR ;  according  to  the  estimation  whereof  he  ac^countetb  him- 
self regarded  by  us.  {Lnke  x.  16)     In  his  ministers,  to  whom 
he  hath  committed  the  word  of  reconciliation,   whom  his 
people  have  received  as  angels  of  God :  {GaL  i v.  14, 15)  unto 
whom  what  respect,  or  disrespect  is  shewed,  Christ  looketh 
on  as  done  unto  himself.  (Mat.  x.  40,  41)     And  here  I  can- 
not but  follow  the  example  of  our  apostle  to  these  Philip- 
pians,  {Chap.  iv.  ver.  10 — 14 — 19)  and  with  joy  and  thank- 
fulness, make  mention  of  the  zeal  and  Christian  care  of  this 
honourable  city,  both  to  provide  a  learned  and  faithful  mi- 
nistry ;  and,  having  such,  ^  to  speak  comfortable  unto  them/ 
as  Hezekiah  did^  and  to  encourage  them  in  the  service  of  the 
Lord.     And  this  your  work   of  faith  and  labour  of  love  is 
the  more  acceptable,  in  that  it  hath  flourished  in  these  loose 
times,  wherein  many  unstable  and  seduced  souls  have  been 
misled,  by  the  profane  impulsions  of  such  as  bear  evil  will 
to  the  prosperity  of  our  Sion,  to  load  the  ministers  of  Christ, 
as  the  Jews  did  their  Lord  before  them,  with  execrations  and 
reproaches.     This  your  zeal  hath  been  famous  in  all  places 
at  home,  and,  I  persuade  myself,  in  all  churches  of  Christ 
abroad  :  and  I  doubt  not  but  it  will  be  a  rejoicing  and  a 
crown  unto  you  at  the  appearing  of  the  Lord.     And  truly 
your  honour  standeth  not  so  much  in  your  spacious  city,  in 
your  goodly  structures,  in  your  great  river,  in  your  numerous 
ships,  in  your  wise  senate,  in  your  full  treasures,  in  your  vast 
trade,  in  your  ancient  name  (for  you  have  been  a  most  far 
nious  emporium   upon  record,  ^  for  above  fifteen  hundred 
years)  all  these  are  but  thin  and  empty  elogies  unto  that  one, 
\Ezek.  xlviii.  35)  ^'  the  name  of  the  city  shall  be  Jehovah 
Shammah,  the  Lord  is  there.*^    That  is,  this  will  be  your 
honour,  if  you  be  ^'  a  city  of  truth,  the  mountain  of  the  Lord 
of  hosts,  the  holy  mountain.^'  {Zech.  viii.  3)     The  gospel  is 
the  riches  of  a  nation  ;  (Rom.  xi.  12)  obedience  and  wisdom 
the  renown  of  a  people.  (Deut.  iv.  6)     Go  on,  therefore, 
thus  to  rejoice  in  Christ,  by  honouring  his  ordinancefs  by 
strengthening  the  hands,  and  comforting  the  hearts  of  his 


y  Londinuin,   copift  ncgfotiatorum   et  commcatu    roaxiine   oelebrr :    Tucit. 
Annal.  lib.  14. 


SERM.  v.]       JOY  IN  THE  LORD.  401 

ministers  in  his  service,  and  the  Lord  will  be  with  yon ;  and 
men  shall  say  of  you,  •'  The  Lord  bless  thee,  O  habitatioa  of 
justice,  and  mountain  of  holiness.**  {Jer.  xxxi.  23) 

5.  Rejoice  we  in  that  work  whereunto  by  these  he  calls 
us.  As  it  was  his  joy  to  do  his  father's  work,  so  it  is  the 
joy  of  believers  to  do  his  work ;  (2  Cor,  i.  12)  they  live 
not,  they  die  not,  unto  themselves,  but  unto  him.  {Rom. 
xiv.  7,  8) 

6.  In  the  graces  he  supplies  us  withal,  for  the  performance 
of  that  work :  thus  we  read  of  the  '^  joy  of  faith,*'  (PAiV.  i.  25) 
not  only  in  regard  of  the  good  things  it  assureth  unto  us, 
but  of  the  efficacy  which  it  hath  in  us,  enabling  us  to  work 
by  love. 

7.  In  the  light  of  his  countenance  shining  on  us,  which  is 
much  "  better  than  life  itself."  {Psalm  Ixiii.  3)  We  may  all 
say  unto  him,  as  he  said  unto  his  Father,  {Acts  ii.  28)  '*  Thou 
shalt  make  me  full  of  joy  with  thy  countenance." 

8.  In  the  hope  of  his  glory.  The  spirit  of  adoption  is  even 
now  a  glorious  thing,  {John  i.  2)  ''  but  it  doth  not  yet  appear 
what  we  shall  be :"  only  this  he  hath  assured  us  of,  that  we 
shall  be  Mike  unto  him,'  shall  'see  him  as  he  is,'  shall 
*  appear  with  him  in  glory,'  shall  '  sit  upon  his  throne,'  and 
'be  ever  with  him.'  (1  John  iii.  1,  2.  Col.  iii.  4)  And  this 
blessed  hope,  secured  by  the  witness  of  the  Spirit  (who  is  the 
seal  and  earnest  of  our  eternal  inheritance)  fiUeth  the  hearts 
of  believers  with  "joy  unspeakable  and  full  of  glory ;''  while 
they  look  not  on  the  things  that  are  seen,  but  on  the  things 
that  are  not  seen. 

9.  In  the  fellowship  of  his  sufferings ;  which  though  to 
sense  they  may  be  matter  of  sorrow, — ^yet,  unto  faith,  are 
they  matter  of  joy.  When  Qod's  servants  consider,  that 
unto  these  sufferings  they  were  '  appointed  ;'  (1  Thess.  iii.  3) 
that  Christ  owns  them  '  as  his  C  {Col.  i.  4)  that  they  '  work 
for  them  a  far  more  exceeding  and  eternal  weight  of  glory ;' 
(2  Cor.  iv.  17)  that  thereby  the  'spirit  of  glory  resteth  on 
them,'  and  that  God  himself  is  glorified  in  them  ;  (1  Pet,  iv. 
14)  in  these  respects  they  not  only  rejoice,  but  triumph,  as 
more  than  conquerors  in  all  their  afflictions.  {Ads  v.  41. 
Rom.  viii.  37.  Jam.  i.  2) 

Thus  are  believers  to  rejoice  in  Christ :  and  that,  1 .  Greatly^ 
again  and  again.     Other  delights  may  please  the  senses, 

VOL.  IV.  2  D 


402  JOY    IN    THE    LOUD.  [S£R]i.  V. 

tickle  the  fancy,  gratify  the  reason  ;  but  there  ia  no  joy  that 
can  fill  all  th^  heart,  but  the  joy  of  the  Lord.  {Zack.  iii.  14) 

2.  Aheay :  rejoice  *  evermore.*  (1  Thess.  v.  16)  All  other 
joys  have  their  periods  and  vacations ;  they  flow  and  ebb  ; 
they  blossom  and  wither.  In  a  fit  of  sickness,  in  a  pang  ot 
conscience,  under  a  sentence  of  death,  they  are  all  as  the 
white  of  an  egg,  without  any  savour.  But  no  condition  is 
imaginable,  wherein  a  conscionable  believer  hath  not  a  foun- 
dation of  joy  in  Christ.  This  tree  of  life  hath  fruit  on  it '  for 
every  month.**  (Rev.  xxi.  2)  The  Comforter  be  sends,  abides 
with  us  <  for  ever/  (John  xiv.  16)  The  joy.  he  gives, '  none 
can  take  away.^  (John  xvi.  22)  Though  God's  people  have 
many  causes  of  sorrow  in  themselves,  strong  corruptioni^ 
hard  hearts,  little  strength,  weak  graces, many  temptations; — 
yet,  in  Christ,  they  have  still  matter  of  rejoicing ;  in  the  con- 
stancy of  his  love,  in  the  abundance  of  his  pardoning  mercy, 
in  the  fulness  of  his  spirit,  in  the  sufiiciency  of  his  grace,  in 
the  fidelity  of  his  promise,  in  the  validity  of  his  puschase,  in 
the  vigilancy  of  his  eye,  in  the  readiness  of  his  help,  in  the 
perpetoity  of  his  intercession.  We  disparage  so  good  a 
Lord,  discredit  his  service,  disquiet  ourselves^,  discourage 
others,  grieve  his  spirit,  expose  his  ways  to  prejudice  and 
reproach,  weaken  our  hands  in  his  service  and  our  hearts  in 
love,  when  we  pine  and  languish  under  groundless  perplexity, 
and  waste  that  time  which  should  be  spent  in  his  worl^ 
about  our  jealousies  of  his  favour. 

3.  With  trembling  and  holy  reverenceji  '*  Res  severa  est 
verum  gaudium  ;'^  without  levity,  without  wantonness,  with- 
out presumption,  without  arrogance.  (Psalm  ii.  11)  So  re- 
joice in  him,  as  withal  to  fear  to  ofiend  him,  to  work  out  our 
own  salvation  '  with  fear  and  trembling  ;^  even  for  this  very 
reason,  because  he  is  so  gracious  as  to  give  us  both  to  will 
and  to  do  of  his  own  good  pleasure.  (Phil.  ii.  12,  13) 

4.  With  improvement  of  this  joy :  1.  Unto  thankfulness 
for  Christ,  and  any  thing  of- Christ  in  ourselves;  having 
tasted  thait  the  Lord  is  gracious,  let  us  ever  be  speaking  good 
of  his  name ' ;  though  our  measures  are  not  so  great  as  some 
other  men's,  yet  we  may  not  esteem  any  thing  of  salvadon 
small  or  little  ;  it  will  grow  unto  perfection. 

*  In  eundcm  hominem  non  convenirc  gaudium  et  tilentium :   Bicmius  ia 
Panegyr. 


$£liM*  v.]  JOT    IN    THE    LORD.  403^ 

2.  Unto  more  cheerfei  sertice*    The  more  we  triumph  in : 
hift  victory,  the  more  we  shall  abound  in  his  work.  (1   Cor.. 
XV.  57,58)    The  joy  of  the  Lord  is  our  strength.  (Nehem. 
viii.  10)     ^*  Return  to  thy  rest,  O.  my  soul;^  there  is  David^s. 
joy: — *'  I  will  walk  before  the  Lord  ;"  there  is  the  work  of  that 
joy.  {Psalm  cxvi.  8,  9)     None  are  more  fruitful  in  his  ser* 
vicei  than  they  who  are  most  joyful  in  his  favour. 

3.  Unto  consolation  against  any  other  evils ;  though  we 
have  not  the  wealth,  health,  gifts,  employments,  honours, 
that  others  have ;  yet  if  Christ  have  given  us  himself,  his 
blood  to  redeem  us,  his  spirit  to  quicken  us,  his  grace  to  re- 
new us,  his  peace  to  comfort  us;  should  such  **  consolations 
seem  small  unto  us  T^  (Job  xv.  11)  What  wants  are  there, 
which  the  joy  of  the  Lord  doth  not  compensate  ?  What 
sufferings  are  there,  which  the  joy  of  the  Lord  doth  not 
swallow  up  ?  Would  we  exchange  Christ,  if  we  might  have 
all  the  world  without  him  ?  and  shall  we  be  displeased,  if 
we  have  not  all  the  world  with  him  i  Nay,  have  we  not  in. 
him  all  other  things  more  eminently,  sweetly,  purely,  richly 
to  enjoy,  than  in  all  the  creatures  besides  f  ^'  Fidelibus  totus. 
mundus  divitiarum  est."  Doth  thy  journey  to  heaven  dis- 
please thee,  because  the  way  haply  is  deep  and  stony  ?  Ad» 
mit  it  were  a  carpet-way,  like  Salisbury-plain,  haply  there 
thou  wouldst  loiter  more,  haply  there  thou  wouldst  be  more 
assaulted ;  whereas,  in  a  deeper  way,  thou  art  more  careful 
of  thyself,  and  more  secure  against  thine  enemies. 

Lastly,  Unto  a  zealous  provocation  of  others  to  come  in 
and  be  partakers  of  the  same  joy.  In  times  of  festivity,  men, 
use  to  call  their  neighbours  under  their  vines  and  fig-trees*. 
{Zach.  iii.  10)  The  Lord  Jesus  is  the  '  feasf  of  his  servants. 
(1  Cor.  V.  7,  8)  Unto  him,  therefore,  we  should  invite  one 
another,  as  Andrew  did  Simon,  and  Philip  Nathanael.  {John 
i.  41,  46)  Joy  is,  of  all  affections,  the  most  communicative  * : 
it  leaps  out  into  the  eyes,  the  feet,  the  tongue;  stays  not  in. 
one  private  bosom ;  but  as  it  is  able,  sheds  itself  abroad  into 
the  bosoms  of  many  others.  It  was  not  enough  for  David  tO; 
express  his  own  joy  by  dancing  before  the  ark;  but  be 
**  deals  amongst  all  the  people  cakes  of  bread,  pieces  of  flesh, 

*  Non  se  capic  exundantis  lietitiK  magnitudo,  sed  reclusis  pectorum  latebris, 
font  promtnet :  Ng%,  ptnegyr. 

2  n  2 


402  JOY    IN    THE    LOBD.  l*"*'' ^'' 

tickle  the  fancy,  gratify  the  reMOD  ;  but         of  Imd  might 
can  fill  all  the  heart,  bat  tile  joy  of  ^^     .^  Sam.  vi.  14, 19) 
2.  Alway :  rejwce  '  erermore.*  (y     -tacles  which  seem  to 
joys  have  their  perioda  and  y^'C' 
they  blossom  and  withec.    In/     '  then,  or  when,  shall  I  sor- 
conscience,  under  a  aenteiK  '     t^o  do  sweetly  consist.   A» 
white  of  an  egg,  without  '.; et  eaten  with  bitter  herbs;  so 
imaginable,  wbemna  c. ''  oe  feasted  upon  with  a  bitter  sense 
dation  of  joy  in  Cbr'    -,  in  the  spring,  many  a  sweet  flower 
every  month.*   {Rf  ,un  shines  all  the  while ;  so  there  may  be 
with  08^  for  ow  /sjodly  sorrow,  and  the  sun  of  righteousness 
can  take  aw!r    'lieBOuU     None  do  more  mourn  for  offending 
many  ra—  r^' those  who  do  most  rejoice  in  the  fruition  of  him. 
hnidlwi' "^^ ^fl*  ^^'^^  ^^  ^^y  ^^  wounded  and  afflicted  con- 
yatyir   ;' ^ying  under  the  buffets  of  Satan,  under  divine  de- 
■^    ^^  finking  under  temptations,  and  wrestling  with  the 
i^      ^^god  fear  of  wrath  ?  can  these  rejoice  at  all,  much  less 
^•8?    It  is  true,  '  when  God  hides  his  face,  none  can  be- 
fj^hm  ;'  in  such  a  shipwreck  neither  sun  nor  stars  will 
appear. — But  yet,  1.  There  is  the  matter  and  foundation  of 
^e  joy,  the  seed  of  comfort ;  *^  light  is  sown  for  the  right- 
eous, and  joy  for  the  upright  in  heart."  {Psalm  xcvii,  11) 

2.  These  sorrows  are  many  times  preparations  for  more 
joy,  as  the  sorrow  of  a  travailing  woman.  {John  xvi.  20) 
Black  roots  bear  beautiful  flowers.  The  whale  that  swallow- 
ed Jonah,  carried  him  to  the  shore.  Dark  colours  make  way 
to  an  overlaying  of  gold.  The  more  a  stone  is  wounded  by 
the  hand  of  the  engraver,  the  more  beauty  is  superinduced 
upon  it.  Many  times,  where  the  Lord  intends  most  comfort, 
he  doth  usher  it  in  with  more  sorrow  ;  as  the  angel  first  lamed 
Jacob,  and  then  blessed  him. 

3.  This  very  estate  is  far  more  eligible  than  the  pleasures 
of  sin  ;  and  therefore  hath  more  delight  in  it  If  you  should 
ask  a  holy  man  in  this  case,  *^  You  see  how  severely  Christ 
deals  with  you ;  will  you  not  rather  give  over  serving  him,  la- 
menting after  him,  languishing  for  want  of  him,  and  resume 
your  wonted  delights  for  sin  again  ?^  what  other  answer 
would  a  good  soul  give,  but  as  Christ  to  Peter,  •' '  Get  thee 
behind  me,  Satan ;  thou  art  an  offence  unto  me.'  Though 
there  be  but  little  reason  that  he  should  comfort  me,  Vft 
there  is  great  reason  that  1  should  serve  him.*"     The  wounds 


'KM.  v.]  JOV     IX    THE    LOUD.  405 

'Ist  are  better  than  the  kiss  of  the  world.    It  is  much 

»ing  with  a  frowning  father,  than  with  a  flattering 

worst  estate  of  a  saint  is  better  than  the  best  of  a 

bitterest  physick,  than  sweetest  poison.     As,  in 

vorldly  laughter,  the  heart  is  sorrowful ;'  so  in 

^  «dest  temptations,  the  soul  still  concludes, 

1^  jT  me  to  draw  nigh  to  Christ.'     Let  him  deny 

;  ▼  .1  delay  me,  let  him  desert  me,  let  him  destroy  me ; 

.il  love  him,  and  desire. him  still.     As  the  blackest  day 

^nter  than  the  brightest  night;  so  the  saddest  day  of  a 

wiiever  is  more  joyous  than  the  sweetest  night  of  a  wicked 

man. 

We  have  thus  considered  the  Lord  Jesus  as  a  present,  a 
precious,  a  full,  a  pure,  a  rare,  a  various,  a  victorious,  a  per- 
petual,  a  proper  good  of  his  people;  a  Prince  adorned  with 
justice,  with  salvation,  with  humility,  with  despatch,  with 
success  and  peace.  We  have  shewed  the  folly  of  those  who 
fix  their  delights  upon  empty  creatures ;  the  danger  of  those 
who  are  offended  at  the  person,  the  cross,  the  grace,  the  doc- 
trine, the  sublimity,  the  simplicity,  the  sanctity,  of  the  ways 
of  Christ  We  have  exhorted  his  servants  to  rejoice  in  his 
person,  in  his  mediation,  in  their  knowledge  of  him,  in  the 
ordinances  and  instruments  he  hath  appointed  to  bring  unto 
that  knowledge ;  in  the  service  wheremito  he  calls  us ;  in  the 
graces  wherewith  he  supplies  us  ;  in  the  light  of  his  counte- 
nance ;  in  the  hope  of  his  glory;  in  the  fellowship  of  his  suf- 
ferings ;  to  rejoice  in  him  fully,  to  rejoice  in  him  alway,  to  re* 
joice  with  trembling,  to  improve  this  joy  unto  thankfulnevs 
for  his  benefits,  unto  cheerfulness  in  his  service,  unto  conso- 
lation against  all  evil,  unto  the  provocation  of  one  another 
.unto  the  same  joy.  ^^  Now  the  God  of  hope  fill  us  with  all 
joy  and  peace  in  believing,  that  we  may  abound  in  hope, 
through  the  power  of  the  Holy  Ghost ;  that  the  peace  of 
Ood  which  passeth  all  understanding,  may  rule  in  our  hearts ; 
that  we  may  rejoice  with  joy  unspeakable  and  full  of  glory, 
receiving  the  end  of  our  faith,  even  the  salvation  of  our  souls. 
And  the  God  of  peace,  who  brought  again  from  the  dead  our 
Lord  Jesus,  that  great  shepherd  of  the  sheep,  through  the 
blood  of  the  everlasting  covenant,  make  us  perfect  in  every 
good  work  to  do  his  will,  working  in  us  that  which  is  well- 
pleasing  in  his  sight,  through  Jesus  Christ ;  to  whom  be 
glory  for  ever  and  ever.**  Amen. 


TRUE  GAIN,  1667. 


TO  THE  RIGHT  HONOURABLE 

ROBERT    TICHBORN, 

LORD  MAYdR  OF  THE  CITY  OF  LONDON, 

AHD  THE  noiloVEABLB 

COURT   OF   ALDERMEN. 


Right  Honourable, 

Being  invited  to  preach  before  you,  and  the  chief  awem- 
bly  of  this  great  city,  I  thought  it  would  not  be  an  unsea- 
sonable argument  to  encourage  citizens,  (whose  labours  and 
employments  have  a  special  aspect  into  gain,)  to  look  after 
the  tvorks  of  God,  and  the  interests  of  their  precious  soub. 
Upon  the  account  of  that  •  full,  and  •*  great,  and  *  sure  reward, 
which  ever  attendeth  heavenly  negotiations.  We  read  in  the 
scripture  of  an*  tinabiding  city,  and  a*  city  which  hath 
foundations  of  winged  riches^  which  fly  away ;  and  «  of  rfi*- 
rabk  riches  v/h\ch  stay  by  us:  of  the  scheme,  the  pageant, 
the  **ya^ton  of  this  worlds  which  passeth  over,  and  of  a* 
massie^  and  eternal  glory,  which  never  fadeth  away :  of  com- 
forts which  we  ^  leave  behind  us^  and  put  off  when  we  lie  down 
to  sleep,  and  of  a  *  Comforter  which  abidetk  with  us,  and  ■ 
works  which  follow  U5,  and  are  transportable  into  another 
country.  Inasmuch,  therefore,  as  the  apostle  telleth  us, 
that  we  are*^  d^/i?roXrr«i  fellow  citizens  with  the  saints, 
and  that  we  have*  «roX/rfVjxa  a  traffick  and  negotiation  in 
heaven ;  and  inasmuch  as  when  we  go  from  hence,  the  earth, 
and  all  the  contents  thereof,  will  ^  stay  behind  us,  and  nothing 

•  2  John  V.  B.  b  PMlm  xix.  11.  c  Prov.  xi.  18.  ^  HdK 

xiii.  14.  •  Heb.  xi.  10.  f  Prov:  xxiii.  5.  i  Prov.  Yui.  18. 

k  I  Cor.  Til.  31.  «  2Cor.  iv.  17.  1  Pet.  i.  4.  k  Psalm  xHx.  17. 

1  John  xiv.  16.  na  Rev.  xiv.  13.  »  Eph.  ii.  19.  o  Phn.  \\\,  go. 

P  Ecclei.  i.  4. 


DEDICATION.  407 

will  go  with  the  soul  into  another  world,  but  those  graces 
which  did  here  enrich  it ;  I  have,  in  this  plain  sermon,  en* 
deavoured  to  persuade  myself  and  mine  hearers,  to  be  wise 
merchants  for  an  abiding  city ;  and,  above  all  the  interests  in 
the  world,  to  look  after  these  two  most  precious  jewels, 
without  which  the  possessioii  of  the  whole  world  would  be 
but  specious  beggary — our  soub  and  our  Saviour.  And  be- 
cause this  is  a  doctrine  most  generally  confessed,  and  yet  too 
generally  neglected  :  (even  good  men  oftentimes  suiFering 
Martha's  many  things  to  divert  their  thoughts  from  Mary's 
one  necessary  thing :)  I  have  the  more  readily  obeyed  the 
order  of  your  Honourable  Court  in  publishing  this  Sermon : 
though  there  be  nothing  but  the  wholesomeness  of  the  doctrine 
itself  to  commend  it  to  the  view  of  this  curious  age:  wherein 
if  msti^s  fancies  be  not  gratified  with  the  dress  and  gamuhdiS 
well  as  their  consciences  nourished  with  the  substance  of  sound 
doctrine;  if  there  be  not  either  elegancy  of  style,  or  new 
and  polite  notions,  to  commend  old  truths  to  our  more  quaint 
and  delicate  palates,  we  are  apter  many  times  to  censure  the 
manner,  than  to  value  the  matter  which  it  set  before  us.  As 
it.  is,  I  offer  it  to  your  favourable  acceptance,  and  humbly 
commend  you,  and  all  your  weighty  affairs,  to  the  special 
blessing  of  the  Lord. 

Your  Honours'  most  bumble  servant 

in  the  work  of  the  Lord, 

EDWARD  REYNOLDS. 


TRUE    GAIN: 


Opened  in  a  SERMON,  preachecl  at  Saint  Pftul*8,  November  9,  1666. 


MATTH.  XVI.  26. 

For  what  is  a  man  profited,  if  he  shall  gaiik  the  whole  woMj 
and  lose  his  own  soid  1  or  what  shall  a  man  give  in  exchange 
far  his  soul? 

Our  Saviour,  acquainting  his  disciples  with  what  things  he 
was  to  suffer  at  Jerusalem,  and  being  thereupon  rebuk^  by 
Peter,  doth  not  only  reprove  Peter  for  the  carnal  appre- 
hensions which  he  had  of  his  kingdom,  assuring  him  that  he 
was  therein  an  adversary  and  an  offence  unto  him,  as  going 
^bout  to  hinder  the  great  work  of  man's  redemptioo,  by  dis- 
suading him  from  those  sufferings  whereby  it  was  to  be  ac- 
complished ; — but  doth  further  assure  both  him  and  all  his 
disciples,  that  they  are  to  be  so  far  from  expecting  earthly 
honours  and  preferments  from  him,  as  that  they  must  learn 
*  to  deny  themselves  ;^  and,  instead  of  crowns  and  dignities, 
must  be  ready  to  take  up  a  '  cross,*  as  he  should  do,  and  to 
follow  him  without  the  camp,  bearing  bis  reproach.  He 
assures  them,  that  as  all  the  good  which  he  was  to  work  for 
them,  was  to  be  purchased  by,  sufferings  and  denying  of 
himself;  so  the  way  whereby  they  were  to  be  brought  unto 
the  fruition  of  it,  was  by  denying  themselves,  and  being  con- 
formable unto  him  in  his  sufferings.  That  which  was  ne- 
cessary for  Christ  to  do  by  way  of  merit  to  purchase  it,  was 
necessary  by  way  of  preparation  of  heart  for  them  to  do,  to 
attain  unto  it.  As  he,  so  we  likewise  are  first  to  suffer,  and 
then  to  be  glorified  ;  so  Christ  saith  of  himself,  Luke  xxiv. 
26  ;  and  so  the  apostle  saith  of  his  people.     {Rom,  viii.  17) 

And  because  they  might  be  offended  at  this  doctrine,  as 


SERM.  VI.]  THUK    GAIN.  409 

contrary  to  those  opinions  which  they  had  entertained  of 
their  Messiah  (whom  they  believed  him  to  be)  who  was,  in 
their  apprehensions,  to  ''  restore  the  kingdom  unto  Israel,** 
(Acts  i.  6)  and  to  be  king  of  all  the  world :  whence  there 
arose  a  general  belief,  not  only  among  the  Jews,  but  others, 
as  Tacitus*  obsenreth,  that  out  of  those  countries  should 
arise  a  prince,  who  should  rule  all  over  the  world,  which  the 
Romans  thought  to  have  been  verified  in  Vespasian,  who 
was  sometime  '  Praefectus  Judes/  and  afterwards  Emperor 
of  Rome  :  therefore  our  Saviour  further  sheweth  them,  that 
in  these  reasonings  they  had  indeed  too  low  apprehensions  of 
him  and  his  kingdom ;  for  they  ought  to  look  upon  their 
Messiah,  as  a  prince  who  would  deliver  them  from  ihe  great- 
est of  all  evils,  and  advance  them  to  a  condition,  beyond 
which  a  more  blessed  could  not  be  found.  But  now  admit 
that  he  were  to  be  king  of  all  the  world,  and  would  advance 
them  proportionably  to  as  great  a  dignity  as  such  a  kingdom 
could  dispense ;  yet,  if  after  all  this,  they  die,  and  their  souls 
perish  and  go  to  hell,  what  good  would  such  a  kingdom, 
such  a  Messiah  do  them?  Is  there  any  thing  worth  the  soul 
of  a  man  which  he  would  not  expend  and  part  with,  to  save 
that  i  Therefore  he  would  not  have  them  to  think,  that  a 
worldly  domination  was  such  as  he  came  to  purchase  for 
them  ;  but  a  glorious  and  eternal  kingdom,  which  at  last  he 
would  come  with  his  angels  to  take  them  into;  the  first  fruits 
and  glimmerings  whereof,  are  more  worth  than  all  the  crowns 
and  diadems  of  the  world,  whereof  he  promiseth  quickly 
after  to  give  them  a  taste,  which  accordingly  he  did,  the 
eighth  day  following,  in  his  transfiguration  on  the  Mount. 

The  context  from  verse  24  to  the  end  of  the  chapter  con- 
taineth, — 1.  An  assertion.  2.  A  vindication  thereof.  The  asser- 
tion, that  whosoever  will  come  after  Christ,  must  '*  take  up  his 
cross,  and  deny  himself."  (ver.  24)  The  vindication  from  three 
great  scandals,  which  this  severe  doctrine  of  the  cross  was  at- 
tended withal,  1.  Death,  and  this  taken  away;  (ver.  26)  ^*  Who- 
soever will  save  his  life,  shall  lose  it;  and  whosoever  will 
lose  his  life  for  my  sake,  shall  find  it    The  way  to  attain  life 


•  Pluribus  penuasio  inenit,  antiquis  sacerdotum  literis  contincri  eo  ipso  tem- 
poie  fore,  ut  valcsceret  oriens,  profectique  Judei  rerum  poUrentur.  Qua  tmbages 
Vespaaianum  et  Titum  praedaeiant.  Annal.  1.  5. 


410  TRU£    GAIN.  [S£KM.VJ. 

eieitml*  ts  to  lay  dowa  a  mbrtdl  life, -ivhen  the  gtory  of 
Chrrist  and  his  service  calleth  ns  thereunto.  2.  Another 
great  scandal  of  the  cross  is,  that  it  strips  us  of  the  world, 
and  the  comforts  and  delights  thereof;  this  is  removed, 
(verse  26)  Admit  a  man  could  not  only  escape  the  cross  by 
forsaking  Christy  but  exchange  him  away  for  all  the  world, 
and  make  himRelf  master  of  all  the  comforts,  which  a  con- 
fluence of  all  worldly  dominions  could  pour  into  his  bosom; 
yet  if,  after  all  this,  he  must  die,  and  lose  1li§  so«l,  and  that 
for  ever,  ^without  possibility  of  recovery,— he  would,  in  the 
issue,  find  it  but  an  unprofitable  bargain.  3.  The  last  scan- 
dal of  the  cross  is  the  ignominy  and  shame  of  it.  In  which 
respect,  Christ  is  said  to  have  token  unto  him  the  '  form  of  & 
servant,^  Phil*  ii.  7.  (because  the  death  of  the  cross  was 
'  servile  supplicium,^  as  the  historian  calleth  it  ^),  and  to  have 
Mespised  the  shame,^  HeA.  xii.  2;  and  this  is  removed; 
(verse  27)  ''  The  Son  of  Man  shall  come  ia  the  glory  of  his 
Father  with  his  angels ;  and  then  he  shall  reward  every  aaan 
according  to  bis  works.*^  As  he,  though  he  were  put  to 
shame  on  the  cross*  was  yet  after  exalted  unto  glory,  and  sat 
down  on  a  throne ;  {Heb.  xii.  2)  so,  with  the  same  glory,  he 
will  reward  those  that  suffer  shame  for  him,  and  their  reward 
shall  be  according  to  their  works;  and  the  measure  of  their 
glory,  answerable  to  the  greatness  of  their  shame  and  suf- 
ferings. Of  which,  haying  according  to  his  promise,  (verse 
28)  giyen  a  short,  but  a  most  mvishing  taste  unto  some  of 
them  in  his  transfiguration ;  they  afterwards  esteemed  it  a 
great  honour,  that  they  were  accounted  worthy  to  ^  suffer 
shame  lor  his  name/    (Ach  t.  41) 

The  words  of  the  text  contain  the  removal  of  the  second 
gr«it  scandal,  which  the  disciples  might  be  apt.  to  take  at 
this  doctrine  of  self-denial.  Th^y  hoped,  as  it  may  seem, 
to  be  great  men  in  the  world,  and  to  enjoy  the  liberties  end 
honour  thereof:  and  now  they  are  told,  ftat  they  must  leave 
all  to  follow  Christ.  And  lest  they  should  be  offended,  he 
assures  them,  that  if  they  should  do  otherwise,  and  for  love 
of  the  world  should  forsake  him,  1.  They  would  lose  their 
souls,  which  is  better  to  them  than  all  the  rest  of  the  world: 


*   b  Liv,  Tacit.   Vid.  Casaub.  ad  Saeton.  Aug.  c.  67.  et  in  Biron.  Excrdt  16. 
c.  77.  et  Lipsi,  dc  Crucc.  Appian,  dc  Bdl.  Civ.  1.  3.  Sutton,  in  Galba,  c.  9. 


S£RM.  VJ,]  TRUE    GAIK.  411 

2.  Hanng  lost  them,  they  would  find  nothing  in  all  the 
world,  able  to  redeem  and  recover  them  again. 

The  words  are  set  down  by  way  of  interrogation,  inti- 
mating a  more  vehement  negation,  ''  What  shall  it  profitr 
that  is.  It  shall  not  at  all  profit.    It  carrieth  a  kind  of  uai- 
▼ersal  concession,  and  unquestionable  truth  in  it,  which  no 
man  can  deny.      Even  they   themselves,   who  cast  away 
their  souls  to  gain  the  world,   cannot,    themselves  being 
judges,  but  confess,  that  it  ia  an  absurd  thing  to  expect 
profit  from  any  thing  when  the  aoul  is  lost»  or  to  prefer  all 
the  woild  above  a  man's  own  eternal  happiness.    When  a 
thing  is  exceeding  manifest,  the  scripture  useth  to  make  men 
themselves,  whom  it  would  thereby  feprove,  the  judges  of 
it.    **  Jadge  in  yQurselved*^'  saitb  the  apostle,  ^*  is  it  comely 
that  a  woman  pray  unto  God  uncovered  P'  (i  C&r.  xi.  18) 
and  the  Lord  in  the  prophet,  Isai.  y,  8,  4,  ''  O,  inhabitants 
pf  Judah,  judge,  I  pray  you,  betvveen  me  and  my  vineyard.*' 
And  elsewhere,  *'  Is  it  not  even  thus,  O  ye  children  ^of  Israel  ? 
aaith  the  Lord.""     {Amos  ii.  11)     So  the  force  of  the  interro- 
gation is  such  a  denial,  as  the  heart  of  him  to  whom  it  ia 
made,    muat  needs  subscribe  unto,   as  having  nothing  to 
allege  against  it.    And  in  a  plain  position  it  is  this, — ^That 
man,  who  to  gain  the  worid  doth  oast  away  his  soul,  shall 
find  no  profit  in  such  a  gain ;  it  will  .pxove  like  the  gain 
which  the  apostle  speaks  of,  Acti  xxvii.  21 ;    a  gaining  of 
notb'mg  but  loss,  and  that  an  irrepamble  loss,  which  can 
never  be  recovered.     It  is  dangerous  venturing  on  such  an 
error,  *'  in  quo  non  licet  bis  peccare,"  in  which  being  once 
involved,  a  man  can  never  get  out  again.     Such  is  the  loss 
of  a  soul :  lose  it  once  and  it  is  lost  for  ever :  there  can  no 
ransom,  no  change  con  be  made  for  it,  4^ii%i^  iart^w  ovRy « ; 
nothing   can   be  put  i^  the  other  scale  to  weigh  with  it. 
The  civil  law''  says,  "  Ingenui  bominis  nulla  est  estimatio  ;** 
bow  much  more  trdy  may  we  say  of  the  soul,  '^  Immortalis 
animce  nulla  est  eiitimatio.^    No  valuable  consideration  for  a 
soul  but  the  blood  of  Chriat     If  we  forsake  him  to  gain  the 
world,  we  shall  never  find  any  thing  in  the  world  preciooa 
enough,  by  the  exchange  whereof,  to  regain  our  souls. 
The  words  have  many  particulars  couched  in  them,  by  way 

•  Homer,  Iliad.  1.  10.  <1  Digest.  1.  9.  tiu  I.  teg.  3.  ct  de  Reg.  juris.  1. 14N$. 


412  TRU£    OAIN.  [SEBM.  VI. 

both  of  suppositioD   and  of  position.     I  shall  reduce  all 
unto  this  one  proposition :  As  Christ  doth  allow  his  senranti 
to  be  moved  by  considerations  of  gain  in  his  service ;  so  he 
doth  withal  assure  us,  that  this  gain  doth  not  stand  in  win- 
ning of  the  world,  but  in  saving  of  the  soul.    That  the  aool 
being  infinitely  more  precious  than  all  the  world,  therefore 
the  gaining  of  the  world  is  nothing  but  loss»  where  the  loss 
of  the  soul  is  the  purchase  of  that  gain :  inasmuch  as  the 
world,  being  gained,  cannot  be  kept ;  and  the  soul,  being  lost, 
can  never  be  recovered.    All  men  have  a  merchandise  and 
trade  to  drive  in  this  world,  whereon  doth  depend  the  issue 
of  their  profit,  or  damage ;  therein  their  principal  wisdom  is 
to  balance  and  poise  their  gains  and  losses,  so  as  that  they 
may  thrive  and  prosper  in  this  their  trade.    Worldly  love  is 
a  great  obstruction  unto  the  true  gain,  which  a  wise  Christian 
should  pursue.    They  who,  for  preserving  that,  do  take  of- 
fence at  the  cross  of  Christ,  will  sufier  damage  in  their  souls ; 
the  love  of  the  world  and  the  love  of  the  soul  being:  incon- 
sistent.     Since  therefore  both  will  not  stand  together, — and, 
of  the  two,  the  soul  is  much  more  precious  and  excellent  than 
the  world ;  therefore  a  wise  Christian  should  have  his  trade 
heavenward  for  the  enriching  of  his  soul,  rather  than  down- 
ward for  the  possession  of  the  world. 
The  branches,  then,  to  be  touched  are  three. 

1 .  The  lawfulness  of  a  Christianas  looking  after  true  gain. 

2.  The  inordinateness  of  worldly  love,  and  inconsistency 

thereof  with  true  Christian  gain. 

3.  The  preciousness  of  the  soul  of  man  ;  in  saving,  ad- 

vancing, and  enriching  whereof,  this  true  gain  doth 

consist. 
First,  then  Christians  may  be  moved  in  matters  of  religion 
with  arguments,  drawn  '  ah  util],'firom  considerations  of  pro- 
fit or  disprofit,  of  such  good  things  as  are  really  beneficial 
and  advantageous  unto  us.  It  is  the  voice  of  nature  in  every 
man,  •  "  who  will  shew  us  any  good  ?'*  {Psalm  i v.  6)  There 
is  a  natural  indigency  in  us,  whereby  we  are  constrained  to 
look  abroad  for  foreign  supplies  of  that  good,  which  we  are 
wholly  insufficient  to  furnish  ourselves  withal.     This  wicked 

•  Ncc  quisquam  tantum  k  naturali  lege  descivit,  et  hominem  cxuit,  ut  animi 
pausA  malus  fit :  Senec,  dc  Bencf.  1. 4.  c.  17. 


SERir.Vl.]  TRUE    OAIir.  413 

men  do  look  for  in  ways  of  sin.  There  are  few  men  that  are 
wicked  '  gratis/  but  do  promise  themselves  some  benefit  by . 
their  wickedness.  If  Esau  sell  his  birthright;  if  Balaam 
curse  God^s  people ;  if  Jeroboam  set  up  calves ;  if  Ahab  sell 
himself  to  work  wickedness ;  if  Judas  betray  his  master  ;— 
it  is  all  upon  a  contract  and  bargain,  under  the  intuition  of 
the  wages  of  unrighteousness.  '*  Si  violandum  jus,  regnandi 
causa  violandum.^' 

Therefore  God  is  pleased,  1.  Todehort  men  from  the  ways 
of  sin  by  undeceiving  them,  and  discovering  the  unprofit- 
ableness and  pemiciousness  of  those  ways.  **  My  people  have 
changed  their  glory  for  that  which  doth  not  profit.^'  {Jer.  ii. 
11)  ^^  Why  do  you  spend  your  money  for  that  which  is  not 
bread,  and  your  labour  for  that  which  satisfieth  not?^  (/m. 
Iv.  2)  ^'  What  fruit  had  ye  then  in  those  thmgs,  whereof  ye 
are  now  ashamed  I**'  (Rom.  vi.  21)  The  voluptuous  sinner 
promiseth  himself  abundance  of  delight  in  his  stolen  waters: 
'^  let  us  take  our  fill  of  loves,  let  us  solace  ourselves  with 
loves  ;^'  (Prov.  vii.  18)  but  at  last  when  he  hath  destroyed 
his  name,  and  gotten  a  wound,  and  dishonour ;  when  he  hath 
destroyed  his  estate,  and  strangers  are  filled  with  his  wealth  ; 
when  he  hath  destroyed  his  body,  and  given  his  years  to  the 
cruel ;  when  he  hath  destroyed  his  soul,  and  is  gone  down 
to  the  chambers  of  death ;  then  tell  me  whether  his  perfumes 
of  myrrh,  aloes,  and  cinnamon,  be  not  all  turned  into  gall 
and  wormwood  ?  The  worldling  promiseth  himself  much  con« 
tent  in  his  dishonest  gain,  in  fraud,  oppression,  circumven- 
tion, and  violence.  *'  Populus  me  sibilat,  at  mihi  plaudo 
ipse  domi.*"  I  shall  have  a  brave  vineyard,  says  Ahab.  I 
shall  have  sheep  and  oxen,  says  Gehazi.  I  shall  never  want 
friends^  nor  content ;  money  answers  to  all,  '*  O  nummi,  vos 
estis  fratres."" — But  what  says  God  ?  *'  Thou  fool,  this  night 
shall  they  take  thy  soul  from  thee  :"*  thy  vineyard,  O  Ahab^ 
shall  bring  forth  grapes  of  gall :  thy  talents,  O  Gehazi,  shall 
purchase  thee  and  thine  heirs  a  leprosy :  thy  wedge  of  goldi 
O  Achan,  shall  cleave  thy  soul  from  thy  body :  thy  thirty 
pieces  of  silver,  O  Judas,  shall  be  the  price  of  thine  own 
bowels,  as  well  as  of  thy  master^s  blood.^' — Treasures  of 
wickedness  'shall  not  profit  in  the  day  of  wrath.'^  (Prcw; 
X.  2)  They  that  will  be  rich,  '  drown  themselves  in  destruc- 
tion and  perdition,  and  pierce  themselves  through  with  many 


414  TRUE    GAIN^  [SEElii  VI. 

warovm.'*  (1  7Hm.  tI,  9e,  10)  The  ambitiom  aaii :  promiietii 
himself  much.honouv  andjpowefi^'Whenhe  hath,  arrived  at  that 
greatness  whereunto  he  aspiretb.  *'  I  wiHascenclittlobeaiireoj 
I  will  exalt  my  throne  aboTe  the vtars  of  Godr^  {luuxh.  15) 
When  I  have,  by  plausible  couplianceff,  ^  gotten  the*  gloma  of 
the  world;  I  will  then!  please :my8elfy  lis  Nebachadn^mr  did; 
with  the  view  and  fruition  of  bo  gallanta  purctese;  But  wbaf 
saith  the  Lord?  ^'  Though  thou  set  thy  ileat  amongst  thd 
stars,  thencei  will  I  bring  ihee^  down.^'  {Obai.  ver.  4.  Ita. 
icxvi.  6)  '^  Thou  art  ai  man  and  uo  Gody  though  thou  set 
thine  heart;as  the  heart  of  God^*"  {Ezek,  xxviii.  2>  O  Ne^ 
buchaidnezzar,  instead  of  the  majesty  of  a  Prince,  thou  sbalt 
have  the  misery  of  a  beasts  Thy  feasting,  O  Belshaxzar,  shall 
be  turned  into  meuming,  thy  pride  into  tehtira :  thou  ahait 
be  drunk  not  with  wine,  but  with  astonishment;  and  thy 
joints  shall  stagger  one  against  another. — Thus  do  men  sdl 
themselvea  to  sid  for  hopes  of  gaiu^  and  thus,  miserably  are 
they  cheated  in  the  bargain ;  the  Devil  dealing  with  them; 
as  some  say  he  do4h  with  witches,  giving  them  leaved  of  trees 
in  the  shape  of  gold  and  silver;  so. that,  in  the  conclosioni  it 
appears,  that  they  did  indeed  ^  sell  themselves  for  just  no-' 
thing.^  {Isa.  liL  3) 

2.  By  the  same  argument,  God  is  pleased  to  vindicate  the 
ways  of  godliness  from  the  prejudice  which  wicked  men  have 
against  them,  as  if  they  were  unprofitable.  What  is  the  Al- 
o^ghty  that  we  should  serve  him  ?  *'  What  profit  shoold  we 
have  if  we  pray  unto  him?"  (Jo6  xxi.  15)  Ye  have  said, 
*^  it  is  vain  to  serve  God  ;  what  profit  is  it  that  we  have  kept 
his  ordinances  ?""  {Mai.  iii.  14,  16)  To  take  off  this  objec- 
tion, God  assures  his  people^  that  his  ways  *  do  good  to 
those  that,  walk  uprightly;'  (Mtc.  ii.  7)  that  hta  people  do* 
«  not  seek  his  face  in  vain  ;^  {Isa.  xlv.  19)  that  he  is  *  not  a 
wilderness  unto  them;'  {Jer.  ii.  31)  that  ^  godliness  is  great 
gain,  and  profitable  unto  all  things  ;*  (1  Tim.  iv.  8,  and  vi. 
6)  that  he  who  '  soweth  righteousness,  shall  have  a  awe  re- 
ward;' {Prov.  xi.  18)  that  *  in  keeping  his  commandments^ 
there  is  great  reward.'  (Psal.  xixv  11)  And  he  is  pleased  to 
animate  hie  servants  against  the  hardship  of  their  Christian 
warfare,  against  external  difficulties^  and  internal  faiatings^ 

f  Omnia  serviliter  pro  dominatione  :  Tacit,  hist.  1. 


S£.RM.  Vl.j  TRUE    GAIN.  415 

by  setting  before  them  exceeding  gi;eat  and  precious  pro* 
mises.  Having  these  promises^  '  let  ua  cleanse  ourselves, 
and  perfect  hoUness.'  (2  Cor.  vii.  ]>  *  Ye  have  need  of  pa- 
tience, that  when  ye  have  done  the  will  of  God,  ye  may  re- 
ceive  the  promise/  (Heb.  x.  36)  '  Be  not  weary  of  well- 
doing: in  due  time  ye  shall  reap,  if  ye  faint  not^  (Gal.  vi» 
9)  When  ye  are  reviled,  and  persecuted,  '  rejoice  and  be 
exceeding  glad  ;  for  great  is  your  reward."  {Mat  v.  11)  By 
this  consideration,  not  only  Moses  and  Paul,  (Heb.  xi.  25, 
26.  PhiL  iii.  4)  but  the  Lord  Jesus  himself,  <^  for  the  joy 
which  was  set  before  him,  endured  the  cross,  and  despised 
the  shame.^  (Heb.  xii.  2) 

Now  herein  is  the  mercy  of  God  greatly  commended  unto 
us,  that  when  he  might  use  no  other  argument  to  enforce 
obedience,  than  his  own  sovereign  authority  over  us,  he  is 
pleased  to  encourage  us  by  our  own  benefit.  ^'  The  chief 
reason  of  obedience,*"  saith  Tertullian, '  is  the  authority  ,of 
the  Lord,  not  the  utility  of  the  servant"'  He  made  all  things 
for  himself,  and  might  have  looked  no  farther  than  his  own 
glory.  We  do  so  with  the  creatures  which  serve  us ;  we  la- 
bour our  oxen,  and  then  we  destroy  them ;  first  we  make 
them  drudge,  and  then  we  make  them  die.  But  God  is  pleased 
to  encourage  us  unto  duties  by  our  self-love,  commands  us  to 
fear  him  for  our  own  good  ;  (Deui.  vi.  24)  sets  the  blessing 
of  obedience,  and  the  curse  of  disobedience  before  our  eyes» 
(Dtut.  xi.  26,  28)  The  work  of  Christianity  is  a  difficult 
work ;  there  are  many  enemies,  many  temptations ;  Satan 
and  the  world  resist  us  without;  corruption  wrestles  and 
rebels  within.  But  here  is  the  comfort ;— God's  servants 
work  for  a  master  that  remembers  all,  who  looks  to  their  pro- 
fit, as  well  as  to  his  own  honour ;  who  keeps  a  book  for  our 
prayers,  a  bottle  for  our  tears,  a  register  for  them  that  fear 
him,  {MaL  iii.  16)  a  memorial  of  but  a  cup  of  cold  water, 
given  to  a  prophet  as  a  prophet  This  is  encouragement  in- 
deed unto  God"a  service.  Christ  is  willing  to  put  it  to  this 
issue:—*'  Though  I  have  a  right  and  power  over  you,  which 
Satan  hath  not ;  I  made  you,  I  bought  you ;  he  never  had 
title  unto  you,  either  by  dominion  or  purchase,  as  I  have : 

I  Prior  est  auctoritas  imperantis  quam  utilitaa  serrientit :  Tertul, 


416  THUE    GAIN.  [SERH.  VI. 

but  I  shall  wish  you  to  look  to  your  own  interest;  see  which 
senrice  is  most  advantageous  to  yourselves,  mine,  or  his.  If 
he  can  make  you  more  precious  promises,  if  he  can  prefer 
you  unto  greater  happiness,  if  he  have  an  immarcescible 
crown,  an  eternal  kingdom  to  bestow  upon  you,  if  he  have 
shed  any  blood,  laid  down  any  life,  to  purchase  blessedness 
for  you, — I  am  willing  where  your  gain  is  greatest,  there 
your  trade  and  service  be  directed.  But  if  my  wages  be 
much  better  than  his,  and  my  love  much  greater  than  his,  and 
my  right  in  you,  and  authority  over  you  much  more  than  his ; 
not  only  for  love  and  duty  to  me,  but  for  your  own  sakes, 
limit  and  confine  your  negotiations  there,  where  your  own 
advantages  will  be  more  abundant,  and  your  own  comforts 
more  durable  and  glorious." — 

We  see  Christ  allows  us  to  eye  our  own  profit  in  his  ser- 
vice. In  what  sense  we  may,  or  may  not  do  this,  may  be 
briefly  thus  resolved : — 

1.  We  may  not  expect  profit  or  advantage,  as  the  ultimate 
end  of  our  obedience.  God^s  glory,  being  simply  the  su- 
preme of  ends  in  itself,  should  accordingly  be  so  unto  us. 
Our  greatest  aim  in  bringing  forth  fruit  should  be,  that  Qod 
may  be  honoured ;  (John  xv.  8)  that  whether  we  live,  we 
may  live  to  him;  or  whether  we  die,  we  may  die  to  him. 
(12om.  xiv.  7,  8,  9)  "  All  things  are  of  him,  and  for  him ;" 
therefore  all  things  roust  be  to  him  likewise.  {Rom.  xi.  86^) 

2.  We  must  not  respect  profit  and  reward  as  the  only  rea^ 
son  of  our  obedience,  without  which  we  would  not  do  God 
any  service  at  all ;  for  this  would  be  a  mere  mercenary  and 
servile  consideration.  The  chief  reasons  of  obedience  are, 
our  subjection  to  God^s  authority  over  us,  because  he  is  the 
Lord  :  our  faith,  love,  and  thankfulness,  for  his  covenant  of 
grace,  because  he  is  our  God.  These  two  are  joined  in  the 
preface  to  the  Decalogue,  *'  I  am  the  Lord  thy  God.^ 

3.  We  may  not  respect  profit  and  reward,  as  the  fruit  of 
any  merit  in  our  services.  When  we  have  done  all  we  can, 
we  are  but  unprofitable  servants  unto  God  ;  and  therefore  be 
might  justly  make  our  services  unprofitable  to  ourselves. 
It  is  matter  of  comfort ;  it  is  not  matter  of  boasting :  we 
may  rejoice  that  there  is  profit  in  serving  of  God,  but  we 

^  *Ek  ffoO  vdylay  4v  ffoX  wibnt^  cZs  ff^  irdrra.    Marc,  AnUmin*  1. 4.  sect  23. 


SIEKM.  VI.]  TBUE    GAIN.  417 

may  not  glory  of  it  as  any  natural  or  necessary  consequent 
of  our  serrice;  for  grace  doth  exclude  boasting;  (£pA.  ii. 
8)  and  the  reward  is  of  grace,  and  mercy,  not  of  debt  {Rom, 
iv.  4,  5,  and  xi.  6.  P$alm  xxvi.  12.  Exod.  xx.  6) 

But  then  we  may  look  on  the  reward  and  profit  of  obedi- 
ence ;  1«  As  a  secondary  end,  under  the  glory  of  Ood  ;  so 
the  apostle  calleth  salvation  '  the  end  of  our  faith/  I  Pet.  i.  9. 
Our  love  to  God,  though  it  be  above  our  love  to  ourselves, 
yet  doth  not  exclude  it :  so  our  seeking  of  Ood'^s  glory, 
though  it  be  above  all  other  ends,  yet  it  doth  not  exclude  the 
seeking  of  our  own  happiness.  Yet  Ood  hath  been  pleased 
so  graciously  to  twist,  and,  as  it  were,  interweave,  and  con- 
corporate,these  together,  that  no  man  can  truly  aim  at  the 
glory  of  God,  but  he  doth,  ^  eo  ipso,^  promote  his  own  salva- 
tion.  Neither  doth  any  man  sincerely  seek  his  own  salva- 
tion, but  the  Lord  esteemeth  himself  therein  glorified  by  him. 

2.  As  a  manifestation  of  God's  bounty;  who,  when  he 
might  require  homage  of  us  as  our  Lord,  by  the  tie  of  our 
natural  subjection  unto  him,  is  pleased,  out  of  free-grace,  to 
propose  further  rewards,  making  our  services  as  well  matter 
of  profit  to  ourselves,  as  of  praise  and  glory  unto  him*. 
Faith  looketh  upon  God  '^  as  a  rewarder  of  them  that  dili- 
gendy  seek  bim;^'  {Heb,  xi.  6)  as  a  God  that  not  only  is 
good,  but  doth  good  ;  {Psalm  i.  9,  68)  as  a  Ood  whose 
power  and  mercy  is  herein  declared,  in  that  he  rendereth  unto 
every  man  according  to  his  work.  (Psalm  Ixii.  11,  12) 

3.  As  matter  of  encouragement  to  run  with  patience  the 
race  that  is  set  before  us ;  to  animate  us  against  all  the  diflS- 
cttltiesi  dangers,'  temptations,  and  variety  of  disheartenings, 
which,  through  the  subtilty  and  malice  of  Satan,  we  are  sure 
to  meet  with,  in  God^s  service.  The  hope  of  ensuing  glory 
doth  work  resolutions  in  Ood^s  servants  to  purify  themselves ; 
that  so  being  like  unto  Christ  in  holiness,  they  may  thereby 
be  prepared  to  be  like  unto  him  in  glory.  (1  John  iii.  3) 
The  crown  of  righteousness  kept  up  the  resolution  of  the 
apostle  himself,  '*  to  fight  the  good  fight  of  faith,  to  hm  his 
race,  to  finish  his  course,  to  keep  the  faith."  (2  Tim.  iv.  7,  8) 

*  Vita  bona  nostra  nihil  aliad  est  quam  Dei  gratia :  et  vita  aeternm,  que  bone 
vitae  redditur,  Dei  gratia  est ;  et  ipsa  gratis  datur,  quia  f^nx'a  data  est  ilia,  cui  datur: 
Slc.  Aug.  de  Grat.  rt  Lib.  Arb.  c.  8.  • 

VOL.  "IV.  2  E 


418  TRUE    GAIN.  [sERrH.  VI. 

/ 

Thus  a  Christian  is  allowed  by  his  Lord  to  do  his  master's 
work,  with  some  eye  and  intuition  of  his  own  gain. 

But  then  as  the  apostle  saith,  *^  If  a  man  striye  for  master- 
ies, he  is  not  crowned,  except,  he  strive  lawfully.^  So»  if  a 
man  contend  for  gain,  he  shall  never  overtake  it,  except  he 
contend  lawfully.  Our  Saviour  here  hath  excluded  one  way, 
and  that  a  broad  one,  wherein  multitudes  weary  themselves 
for  this  prize  :  ^'  What  shall  it  profit  a  man,  if  he  win  the 
whole  world  V  And  secondly,  intimateth  the  true,  though 
a  more  narrow  and  private  way,  viz.  to  prosecute  the  interest 
of  our  precious  souls.     Let  us  consider  them  both. 

First,  Worldly  love  is  inconsistent  with  true  Christian  gain, 
upon  many  accounts.  1.  It  is  vast  and  insatiable,  like  the 
horseleech  which  cries,  "  Give,  give  ;^  like  fire,  and  the  grave, 
which  never  say,  '  It  is  enough.'  {Prav.  xxx.  15,  1^.)  Lost 
is  infinite ;  there  is  no  end  of  its  labour.  {EccUb.  iv.  8)  It 
reacheth  at  all :  therefore  the  apostle  calleth  it  not  only  love 
of  the  things  of  the  world,  but  love  of  the  world ;  ^*  Love  not 
the  world,  neither  the  things  that  are  in  the  vrorld.^  (1  John 
ii.  15)  A  covetous  heart  grasps  at  the  whole  world  ^ ;  would 
fain  be  master  of  all,  and  dwell  alone ;  like  a  wen  in  the  body, 
which  draws  all  to  itself:  let  it  have  never  so  ranch,  it  will 
still  reach  after  more,  ^'adds  house  to  house^  and  field  to 
field ;"  (/sat.  v.  8)  keeps  not  at  home,  cannot  be  satisfied; 
'^enkurgeth,  gatkereth,  keepeth,  inertaselli,  loadeth  itself 
with  thick  clay."  {Hab.  ii.  5,  6)  The  very  hMtbaa  >  have 
complained  of  this  endless  and  unboonded  veach  of  corrupt 
desires^  arAisoro;  §1  Sp^iSy  ir»fo§  4  fanfti/Jk  "  Ex  Hbidine  octs 
aine  termino  sunt"" :''  lust  bath np  bounds  no  mesHiro :  lik«% 
bladder,  it  swells  wider  and  wider,  the  more  of  tbia  empty 
Ytotld  is  put  into  it.  Like  a  breach  of  the  sea,  wjiick  botkoo 
inteEQal  bounds  to  contain  itself  in,  ^*  stemit  agroa^  stenHC  sale 
IsBta,  boumque  labores."  The  countryman  ia  the  hibk  * 
would  .nee4s  stay,,  till  the  nver  was  run  all  away,  and  then  go 
over  dry  ;  but  the  river  did  rup  on  still.  Such  are  inordinate 
woiridly  desires ;  the  deceitful  heart  promiseth  to  see  tb&m 


k  Provinciarum  nominibus  agrot  colit,  et  sub  ringulU  Tillicis  Utiores  babct  fines, 
qumm  quos  Consules  sortiebantur  :  Seih  de  ira,  1.  1.  c  uk.  I  Aristot 

n  Seneca.         n  Rusticos  ezpecut  dum  defluat  amnis ;  at  ille  Labicur,  et  labetor. 


VI.]  TRUE    GAIN.  419 

^  gone,  when  they  are  attained  unto  such  a  mea- 
y.  they  are  stronger  and  wider,  more  impetuous 

Hefore,  ^*  Modus  et  modus  non  habet  mo- 
^   so  sinful  motions,  the  further  they 
J  stronger.     Now  God,  having  so  or- 
iiat  no  man  can  have  it  all  to  himself,  it 
iided  to  several  men  and  nations.  (Deut. 
man  may  not  remove  the  landmarks  which 
;  nor  afi'ect  a  monopoly,  where  the  Lord  hatli 
auunity.     This  unsatiable  desire  of  worldly  gain 
•  be  replenished  ;  and  so  being  unattainable,  the  la- 
.vhich  is  spent  about  it  must  needs  be  ungainful,  and 
appoint  the  expectations  which  were  built  thereupon. 
2.  It  is  exceeding  disproportionable  to  the  spiritual  and 
immortal  condition  of  the  heart  of  man  ;  whatever  is  in  the 
world,  is  materia],  carnal,  mortal.     It  may  benefit  the  out- 
ward and  the  natural  man ;  but  to  look  for  peace  of  con- 
science, joy  in  the  Holy  Ghost,  inward  and  durable  comfort 
in  any  thing  which  the  world  affords,  is  to  seek  a  treasure  in 
a  coal-pit.     If  you  go  to  the  creature  to  make  you  happy, 
the  earth  will  tell  you,  That  blessedness  grows  not  in  the  fur- 
rows of  the  field  ;  the  sea,  That  it  is  not  in  the  treasures  of 
the  deep ;  cattle  will  say.  It  is  not  on  our  backs ;  crowns 
will  say.  It  is  too  precious  a  gem  to  be  found  with  us,  we 
can  adorn  the  head,  but  we  cannot  satisfy  the  heart. — Solo- 
mon, who  made  a  critical  enquiry  after  this  point,  gives  this 
in  as  the  ultimate  extraction  from  the  creatures,  ^^  Vanity  of 
vanities  ;  all  is  vanity.**'    We  have  all  great  experience,  bow 
loose  the  world  hangs  about  us.     Life  itself  is  a  bubble,  and 
is  suddenly  gone.     But  besides  that  final  separation,  God 
hath  a  thousand  ways  to  part  us  from  this  darling ;  fire  bums 
it,  water  drowns  it,  a  sword  cuts  it  off,  sickness  takes  away 
the  savour  of  it.     A  ^prodigal  son,  an  unfaithful  servant,  an 
ill  debtor,  a  suit  at  law,  a  world  of  the  like  accidents,  may 
deprive  us  of  it.    Now  no  man  will  dote  on  a  false  friend,  or 
care  for  a  false  title,  or  set  his  affection  on  any  thing  that  is 
false.    Why  then  should  we  love  a  false  world  ?  or  ^'  set  our 
eyes  on  that  which  is  not,"  as  the  Wise  man  speaks,  Prov. 
xxiii.  5.     Why  should  we,  with  Martha,  so  much  trouble 
ourselves  about  the  world,  and  leave  Mary's  ^  unum  neces- 

J;J  E  2 


420  '  TRUE    GAIN.  [8£RH.  VI. 

Barium"  wholly  neglected  ?  Like  the  man  in  Plutarch  %  who 
went  to  the  physicians  to  cure  a  sore  finger,  when,  in  the 
mean  time,  his  lungs  were  putrefied,  and  he  took  no  care  of 
them. 

3.  It  is  exceeding  injurious,  both  to  Ood  and  ourselves. 
1.  To  God.  It  sets  up  the  world  in  his  room ;  is  'enmity 
against  him,^  {James  iv.  4)  is  inconsistent  with  the  love  of 
him;  (1  John  ii.  15,  16)  estrangeth  the  soul  wholly  from 
him  ;  steals  away  the  love  of  the  heart,  and  engrossedi  it  unto 
itself.  As  the  shadow  of  the  earth  makes  night  in  the  air,  so 
doth  the  love  of  it  in  the  heart  when,  (as  Solomon  speaks) 
the  world  is  in  it,  Eccles.  iii.  11.  It  goes  along  with  a  man, 
sleeps  with  him,  wakes  with  him,  goes  to  meat,  goes  to 
church  with  him.  When  it  flows  not  in,  O  how  he  caiks  and 
cares,  murmurs  and  repines,  whines  and  distnista  God !  If 
it  abound,  how  doth  he  hug  and  grasp  it,  and  fill  his  soul 
with  no  other  comfort !  Talk  of  spiritual  things,  faith,  hope, 
love,  repentance,  new  obedience,  judgement  to  come ;  he 
is  sick  of  such  discourse ;  puts  you  off*  as  Felix  did  Paul,  to 
another  time :  but  speak  of  a  rich  bargain,  of  a  goodly  pur- 
chase, of  a  stately  manor,  of  a  gallant  prize,  yon  lead  him 
into  a  paradise  (such  a  one  as  it  is) ;  he  says  with  Peter, 
*^  It  is  good  being  here,  let  us  build  tabernacles.'^  It  choaks 
the  seed  of  the  word  in  the  soul,  turns  the  house  of  God  into 
a  place  of  merchandise ;  yea,  it  will  cause  men  to  err  from 
the  faith,  to  know  no  godliness  but  gain,  to  take  up  religion 
as  it  is  more  or  less  in  fashion,  and  advantageons ;  as  the 
Samaritans  would  be  Jews  p,  when  the  Jews  prospered  ;  and 
when  they  were  down,  would  help  to  persecute  them.  It 
will  warp  the  conscience,  and  corrupt  the  judgement,  and 
make  religion  itself  to  serve  turns,  and  to  be  subordinate  to 
secular  interests. 

2.  To  a  man's  self.  1.  It  is  unnatural :  for  nature  hath 
set  a  commensurateness  between  objects  and  faculties.  It  is 
a  miserable  degrading  of  a  reasonable  soul,  to.  grope  for  hap- 
piness on  the  backs  of  sheep,  in  the  furrows  of  the  field,  to 
fish  for  it  in  ponds,  or  to  hunt  for  it  in  parks,  or  to  trade  for 
it  in  ships,  or  to  think  to  bring  it  home  on  the  bunches  of 
camels.     It  cost  more  to  redeem  a  soul,  and  it  must  cost 

.•  Plutarch,  wtpi  roO  iieo6w  wwifr.  p  Joseph.  Antiq.  L  18.  c  3.  et  7 . 


81LUM.   VI.]  TRUJb    GAIN.  '  421 

more  to  attain  that  redemption.  Christ,  the  heir  of  all  things, 
who  could  have  conmianded  the  attendance  of  all  the  crea- 
tures in  the  world,  was  pleased  to  live  in  a  low  condition, 
tliat  he  might  make  it  appear  that  eternal  life  hath  not  the 
least  cognation  or  dependence  on  worldly  wealth,  either  in 
his  procuring  it  for  us,  or  in  our  deriving  it  from  him.  What 
an  unnatural  and  incongruous  thing  would  it  be  for  angels  to 
turn  worldlings!  And  reasonable  souls  have  the  self-same 
blessedness  to  look  after  as  angels  have. 

2.  It  is  unnecessary.  For  had  one  man  all  the  world,  he 
could  have  no  more  out  of  it  himself,  than  one  back  and 
one  belly,  and  the  exigences  of  one  person  did  require :  what- 
ever is  more,  he  doth  '  but  behold  with  his  eyes.^  {Eccks.  v. 
11)  God  is  said  to  *'give  us  all  things  richly  to  enjoy.** 
(1  Tim,  vi.  8,  17)  He  that  hath  sufficient  to  answer  the  ne- 
cessity and  decency  of  his  estate,  is  tlierefore  said  to  have  all, 
because  he  hath  as  full  a  supply,  as  unto  those  purposes  all 
the  world  could  make  him.  '*  A  little  which  the  righteous 
hath,  is  better  than  the  riches  of  many  wicked.**^  {Psalm 
xxxvii.  16)  Jacob  was  not  so  wealthy  a  man  as  Esau ;  yet 
Jacob  said,  '  I  have  all  i*  Esau  said, '  I  have  much.'  Jacob's 
little  was  all;  Esau^s  morey  was  but  much.  {Gen.  xxxiii.  9,  1 1) 

3.  It  is  a  disquieting  thing.  Disquiets  in  the  possessing. 
Riches  are  compared  to  thorns,  Matth.  xiii.  21.  A  man  can- 
not hug  them,  without  being  pierced  by  them.  (1  Tim.  vi.  10) 
Disquiets  in  the  parting ;  there  is  sorrow  and  wrath  in  bis 
sickness,  Eccles.  v.  17.  What  a  torment  is  it  to  flay  off  the 
skin  of  a  man  alive!  Now  the  soul,  by  inordinate  love, 
doth  cleave  closer  to  the  world,  than  the  skin  to  the  flesh, 
and  therefore  is  not  torn  from  it  without  great  pain.  It  is  the 
saddest  summons  in  the  world  to  a  rich  fool, — ^Thou  hast 
heaped  up  for  many  years:  but  within  a  few  hours  the  cold 
arms  of  death  shall  grasp  thee,  and  carry  thee  to  God's  tri- 
bunal. O  what  can  riches,  or  multitudes  of  riches,  do  a  man 
good  in  that  day  of  wrath  ?  If  a  Prince  had  a  stone  in  his 
bladder,  too  big  to  be  removed,  all  the  jewels  of  his  crown 
could  not  purchase  him  a  recovery.  What  then  can  treasurer 
avail  a  worm  gnawing  in  the  conscience  ? 

I  shall  conclude  this  point  with  these  limitations : — 
1 .  We  may  use  the  world,  and  with  diligent  labour  pro- 
cure  the  thing  which  we  need,  1  Cor.  vii.  31. 


422  TRUE    GAIN.  [SEUM.     VI 

2.  We  may  employ  our  heads,  as  well  as  our  hands :  for 
labour,  without  wisdom  to  guide  it,  is  but  a  weary  idleness. 

3.  We  may  receive  the  things  of  this  world  from  God  in 
Christy  as  a  fruit  of  his  gracious  covenant.  (1  Tim,  iv.  8) 

4.  We  may  lay  up  and  provide  for  ourselves,  and  those 
that  belong  unto  us,  so  far  as  the  necessities  of  life,  and  de- 
cency of  our  particular  state  and  condition  do  admit.  Christ 
himself  had  a  bag  in  his  family.  {John  xiii.  29.  1  Urn,  v.  8) 
But  we  may  not  love,  nor  set  our  hearts  upon  the  world : 
*'When  riches  increase,  set  not  your  hearts  upon  them.*' 
The  world  is  for  the  back  and  the  belly  ;  but  God  only  is  for 
the  heart.  Though  we  may  eye  our  own  gain,  yet  the  gain 
of  the  world  is  not  that  gain,  which  we  are  chiefly  to  eye. 
The  soul  being  the  most  precious  thing  which  a  man  hath, 
the  saving  and  enriching  thereof,  is  the  only  true  Christian 
gain. 

First,  Take  the  word  iwx^  here  for  iifef  and  even  so  the 
truth  of  the  text  will  hold.  What  gain  is  it  to  get  the  world, 
and  to  lose  the  life  ?  *'  Is  not  the  life  more  than  meat,  and 
the  body  than  raiment  ?^  {Luke  xii.  23) 

1 .  All  the  world  cannot  hold  or  lengthen  life  beyond  the 
period  set  it  by  God.  ^^  Our  times  are  in  his  hand.**  {Ptalm 
xxxi.  15)  The  efficacy  of  all  second  causea  is  suspended 
upon  his  blessing.  *'  Man  hveth  not  by  bread  alone,  bat  by 
every  word  that  proceedeth  out  of  the  mouth  of  God.^  {Maith, 
iv.  4) 

2.  Life  is  necessary  to  the  enjoyment  of  the  world.  What 
good  doth  light,  without  an  eye  to  see  it?  ormusick,  without 
an  ear  to  hear  it  ?  what  good  do  dainties^  without  a  mouth 
to  taste  them  ?  or  crowns,  without  a  bead  lo  wear  them  ? 
nay,  a  man  may  have  his  life  so  clogged  with  sickness,  sorrow, 
discontent  of  mind,  distress  of  conscience)  that  all  the  world 
shall  not  suffice  to  revive  and  comfort  him. 

3.  When  life  is  lost,  the  world  is  all  lost  with  it.  A  living 
porter  is  richer  than  a  dead  Prince.  Death  translates  pro- 
perties. If  a  man  purchase  land  to  himself  for  ever,  that  ever 
is  no  longer  than  his  own  life :  if  he  will  have  the  purchase 
extend  further,  he  must  put  in  his  heirs  with  himself. 

Secondly,  Take  the  word  ^|ii^  for  the  soul,  as  Luke  xii. 
19, 20,  and  then  the  truth  holds  much  more.  For,  1.  If  a  man 
could  keep  his  soul  and  the  world  together,  there  is  so  vast  a 


r  SKRM.  vl]  truk  gain.  423 

disproportion   between  them,  that  the  one  could  never  re- 
plenish the  other.    2.  If  it  conld  satisfy  it  for  a  time,  yet  it 
would  cloy  and  satiate  it  at  the  last.    There  is  excess  in 
worldly  enjoyments ;  and  all  excess  is  nauseous  and  painful. 
3.  If  they  could  replenish  and  not  cloy,  so  that  there  were  a 
commensurateness  between  them,  yet  there  is  not  an  equality 
of  duration.     •*  One  generation,''  saith  Solomon,  "  passeth 
away,  and  another  cometh;  but  the  earth  abideth.**  (Ecck$. 
i.  4)     If  when  a  man  goes  away,  the  earth  did  go  with  him, 
haply  the  same  content  which  he  found  in  it  here,  he  would 
find  in  it  elsewhere :  but  when  he  goes,  and  that  stays  be- 
hind  him,  all  the  content  which  he  had  in  the  fruition,  doth 
vanish  in  the  separation.     4.  Being  parted,  the  soul  must 
be  for  ever,  as  long  as  God  is  merciful  to  save,  or  just  to 
punish :  and  what  comfort  is  it,  think  we,  in  hell,  for  a  man 
to  remember  the  pleasures  of  a  short  life,  of  which  noihinor 
there  remains  but  the  worm  and  the  sting  ?     The  poet  could 
say  %  **  If  men  could  feel  but  a  little  of  hell  before  they  sin, 
they  would  easily  by  that  understand  how  empty  and  vanish- 
ing the  pleasures  of  lust  are,  and  how  easily  extinguished  in 
a  tormenting  conscience,  as  a  drop  of  wine  loseth  all  its 
sweetness  in  a  barrel  of  water.    Again,  what  addition  is  it  to 
the  joys  of  heaven,  for  a  man  to  recount  the  comforts  of  a 
perishing  world?     What  content  takes    a  grave  wealthy 
Teamed  man,  in  remembering  the  joy  which,  in  his  childhood, 
he  was  wont  to  take  in   his  top  and  counters?     5.  The 
nature  of  the  soul  is  spiritual ;  and  must  have  spiritual  ob- 
jects to  converse  about.    Sensitive  faculties  may  be  delighted 
with  material  objects :  mere  natural  reason  may  gaze  with 
some  content  upon  the  beauty,  order,  contexture,  concatena- 
tion, of  natural  causes  and  effects :  but  the  supreme  spiritual 
part  of  the  soul  is  of  a  more  high  and  noble  extraction, 
than  ultimately  to  delight  itself  in  any  thing  but  in  Ood, 
from  whom  it  was  breathed.     It  is  capable  of  the  knowledge 
of  God ;  whom  to  know  is  perfect  wisdom  and  eternal  life. 
It  is  capable  of  the  image  and  grace  of  God,  of  righteotts- 
ness  and  true  holiness  to  beautify  and  renew  it :  capaMe*  of 
the  peace  of  God,  of  the  joy  of  his  salvation ;  of  the  earnest, 
the  seed,  the  seal,  the  witness  of  his  Spirit,  of  the  sense  of 

«  Alexit  apud  Athencum.  1. 10. 


424  TRUE    GAIN.  [SERM.  VI. 

his  love  in  Christ,  which  is  unspeakable  and  glorious :  ca- 
pable of  that  fulness  of  joy  which  is  in  his  presence, — and  of 
those  everlasting  pleasures^  and  of  rivers  of  comfort,  which 
are  at  his  right  hand  : — capable  of  the  heavy  wrath  of  God, 
which  is  beyond  the  fear  or  the  fancy  of  man  to  comprehend. 
As  the  goodness  of  God  exceeds  our  faith,  so  the  anger  of 
God  exceeds  our  fear.  6.  The  dignity  of  the  soul  appears 
by  the  spiritual  enemies  which  war  against  it ;  of  whom  we 
may  say,  as  the  prophet  of  the  Medes,  {ha.  xiii.  17)  that 
"  they  regard  not  silver  or  gold  ;^  they  fight  neither  against 
house  nor  land,  but  against  the  soul  only.  Satan  says,  as 
the  king  of  Spdom  unto  Abram,  (Gen.  xiv.  21)  "  Give  me 
the  souls,  and  take  the  goods  to  thyself.^*  7.  By  the  gu^ 
of  angels,  which  God  hath  appointed  to  protect  it,  and  con- 
vey it  to  heaven  (  Luke  xvi.  22)  8.  By  the  heavenly  manna, 
the  breasts  of  consolation,  the  wells  of  salvation,  the  bread 
of  life,  the  feast  of  marrow  and  fatted  things,  which  the 
Lord,  in  his  word  and  ordinances,  hath  provided  to  feed  it; 
one  sentence  and  period  whereof  is  mure  worth  in  an  hour 
of  temptation,  than  rocks  of  diamonds  or  mountains  of  gold. 
9.  And  above  all,  the  dignity  of  the  soul  appears  by  the 
price,  which  was  laid  down  to  redeem  it:  *'  We  were  not 
redeemed  by  silver  and  gold,  but  by  the  blood  of  God.** 
(1  Pet.  i.  19)  If  silver  and  gold  could  have  bought  the 
soul,  silver  and  gold  haply  might  have  blessed  it;  but  since 
no  price  can  purchase  it  but  the  blood  of  God,  no  treasure 
can  enrich  it  but  the  fruition  of  God.  "  The  Lord  is  the 
portion  of  mine  inheritance."  (Psalm  xvi.  5) 

Very  many  uses  might  be  made  of  this  most  important 
doctrine :  I .  To  adore  the  infinite  love  of  God  towards  the 
souls  of  poor  sinful  men,  in  finding  out,  of  bis  own  un- 
searchable wisdom,  an  expediejfit  which  neither  men  nor  an- 
gels cotild  ever  have  discovered,  for  the  punishing  of  the  sin, 
and  saving  of  the  soul  that  sinned. 

2.  The  infinite  love  of  Christ,  who  so  loved  us,  aa  to  give 
himself  for  us,  to  make  his  soul  an  offering  for  sin,  that  our 
souls  might  not  be  undone  by  it.  A  son  to  die  for  8er\ants ; 
a  holy,  an  only,  and  beloved  son,  for  rebellious  servants ;  a 
judge  for  malefactors ;  to  come  not  only  to  save,  but  to  seek 
those  who  sought  him  not,  that  inquired  not  after  him ;  as 


S£UM.   VI.]  TltUK    GAIN.  425 

there  was  '  never  sorrow  like  his  sorrow/  so  there  was  never 
love  like  his  love. 

3.  The  infinite  mercy  of  God  in  revealing  Christ  unto  us, 
bringing  ''  life  and  immortality  to  light  by  the  gospel,**  and 
waiting  upon  us,  that  he  may  be  gracious  unto  us.  If  Thales' 
the  philosopher  gave  thanks,  that  he  was  born  of  a  Grecian, 
and  not  of  a  barbarian;  how  much  more  should  we  bless 
God  that  we  are  Christians,  and  not  only  philosophers;  that 
the  Lord  hath  taken  care  not  only  to  adorn  our  souls,  but  to 
save  them. 

4.  The  infinite  sweetness  of  his  powerful  and  most  effica- 
cious grace,  in  persuading  us  to  give  entertainment  unto  the 
mercy  thus  tendered  unto  us,  who,  of  ourselves,  were  ready 
to  believe  lying  vanities,  to  forsake  our  own  mercy,  and  to 
thrust  away  salvation  from  ourselves. 

5.  The  great  reasonableness  and  wisdom  of  true  religion, 
as  being  that  which  promoteth  our  supreme  interest,  namely, 
the  happiness  of  the  soul.  Wisdom*  is  fanar^if  ran  npLienirWf 
the  knowledge  of  the  most  honourable  things,  and  of  great- 
est concernment.  ''  He  that  winneth  souls,  is  wise,^  saith 
Solomon;  {Prov.  vii.  11,  30)  how  much  more  he  that  saveth 
his  own.  (Prot?.  ix.  12.  1  Tim.  iv.  16)  A  man  may  be  wise 
for  others,  and  a  fool  for  himself.  Ahithophel  was  a  wise 
man  when  he  counselled  Absalom ;  but  a  fool  when  be 
hanged  himself.  Judas  a  wise  man  for  others,  when  be 
preached  Christ ;  a  fool  for  himself,  when  he  betrayed  him. 
No  greater  folly  in  the  world,  than  for  a  man  to  barter  away 
his  soul,  though  it  were  for  the  world  itself. 

6.  We  should  therefore  all  be  exhorted,  1.  Seriously  to 
study  the  worth  of  a  soul,  the  spiritualness,  the  immortality 
of  it, — the  image  of  God  after  which  it  was  both  created  and 
renewed, — ^the  glory  reserved  for  it,  if  it  stand,-— the  wrath 
prepared  for  it,  if  it  fall.  2.  To  walk  as  men  that  have  souls. 
Many  walk  as  if  they  had  nothing  but  bellies  to  fill,,  and 
backs  to  clothe ; — fancies  to  be  tickled  with  vanity, — eyes 
and  ears  to  look  after  pleasure, — brains  to  entertain  empty 
notions,  and  tongues  to  utter  them :  but  their  souls  serve 
them  to  little  other  purpose,  than  as  salt  to  keep  their  bodies 

'  Diog.  Lar.rl.  in  Thaleu.  ^  Aribt.  Ethic,  lib.  ti.  c.  7. 


426  TllUE    GAIN.  [S£RM.  VI. 

from  stinking.  Socrates*  wondered,  wben  he  observed  sta- 
tuaries, how  careful  they  were  to  make  stones  like  meiiy — and 
men,  in  the  mean  time^  by  their  carelessness,  turning  them- 
selves into  very  blocks  and  stones.  3.  To  secure  the  salva- 
tion of  the  souly  to  take  heed  of  exposing  our  principal 
jewel  unto  rapine  and  miscarriage.  ''  Keep  thy  heart,^  suth 
Solomon,  **  with  all  diligence.**^  {Prov.  iv.  23)  *'  Give  all 
diligence,^  saith  Peter,  ^'  to  make  your  calling  and  elecUoa 
sure;*"  (2  Pet.  i.  10)  that  so  we  may  never  be  without  the 
comforts  of  God  to  delight  our  souls;  {Psalm  xciv.  19)  that 
we  may  be  able  to  say  as  DiLvid  did,  **  Return  to  thy  rest, 
O  my  soul ;  for  the  Lord  hath  dealt  bountifully  with  thee." 
{Psalm  cxvi.  7)  4.  To  prize  the  means  of  that  aalvatioo, 
and  to  encourage  the  ambassadors  of  Christy  as  those  that 
watch  for  your  souls^  and  unto  whom  is  committed  the  mi- 
jiistry  of  reconciliation.  They  study,  pray,  watch,  labour 
and  sweat  for  you :  "  esteem  them  highly  in  love  for  their 
works*  sake.*^  (1  Tkess.  v.  13)  It  is  reeorded  for  the  honour 
of  Hezekiah,  that  he  ^'  spake  comfortably  to  all  the  Levites, 
who  taught  the  good  knowledge  of  the  Lord.**'  (2  Chrtm. 
XXX.  22)  And  of  Nehemiah,  That  he  took  cart  of  the  offices 
of  God^s  house.  (NeAem.  xiii.  10,  14)  Of  the  good  Shunam- 
mite.  That  she  provided  for  the  prophet  (2  Kii^s  iv.  8,  10) 
And  of  the  Galatians,  That  they  received  Paul  as  an  angel 
o£  God,  and  would,  if  possible,  have  plucked  out  their  eyes 
to  have  done  him  good.  (Gal.  iv.  14,  15)  And  though  you 
do  these  things  (and  your  honour  it  is  that  you  do  it  in  an 
age^  wherein  God  hath  suffered  aediioed  souls  to  pour  con- 
tempt  upon  the  ministers  of  the  gospel,  and  as  madmen  to 
fight  with  the  physicians  that  heal  them),  yet  give  me  leave 
to  stir  you  iqp,  by  putting  you  in  remembrance,  6.  To  resist 
the  enemies  that  withstand  this  salvation,  .fleshly  lusts, 
worldly  snares,  Satanical  temptations,  which  war  against  the 
soul.  6.  To  pity  the  souls  of  other  men;  to  promote,  in 
our  several  stations  and  employments,  the  interest  of  men's 
souls;  to  save  them  with  violence,  to  snatch  them  out  of  the 
fire,  to  disquiet  wicked  men  in  their  sins,  to  encourage  good 
men  in  their  ways;  to  our  uttermost  power,  everywhere,  to 
promote  the  grace  of  God,  which  bringeth  salvation  to  the 

^  Diugtn,  Laerl.  in  Social. 


SERM.  VJ.]  TRUE    GAIN.  427 

souls  of  men.  Lastly,  To  be  wise  merchaDts  for  our  own 
soals.  Our  Saviour  telleth  us,  that  the  *^  kingdom  of  hea- 
ven is  like  a  merchantrman  seeking  goodly  pearls.*^  Matth, 
xiii.  45)  And  as  elsewhere  the  Virgins  are  distinguished 
into  wise  and  foolish;  so  may  we  distinguish  those  mer- 
chants who  trade  heavenward.  For  as  he  said,  '^  Mala 
emptio  exprobrat  stultitiam  " :"  It  is  a  note  of  folly  to  make 
an  ill  bargain. 

Now  there  are  several  things,  wherein  the  wisdom  of  a 
merchant  doth  shew  itself. 

1.  He  considers  where  the  best  and  most  sure  conimodi* 
ties  are,  where  he  is  certain  to  make  a  good  return ;  as  it  is 
noted  of  Solomon,  (1  Atngj  x.  11»  22,  28)  and  of  Tyrus. 
{Ezek.  xxvii)  So  our  Christian  merchant,  knowing  that  the 
best  commodities  come  from  heaven,  hath  his  thoughts  and 
afiections  most  there.  And  as  those  who  trade  to  China, 
though  they  cannot  travel  far  op  into  the  country,  are  ad- 
mitted to  some  skirts  and  maritime  harbours  to  receive  the 
commodities  of  the  country;  so  our  merchant,  though  he 
cannot  go  to  heaven  itself,  yet  he  hath  access,  as  it  were, 
to  the  out-borders  of  heaven,  the  word  and  ordinances,  called 
frequently,  in  the  epistle  to  the  Hebrews,  rti  hrocipayia,  '  hea- 
venly things.'  Here,  then,  they  watch  at  the  gates  of  wis- 
dom^s  house ;  here  they  search,  dig,  hide,  and  lay  up,  that 
the  word  may  dwell  in  them  richly,  and  that  they  may  be 
rich  in  knowledge.  {Prov.  viii.  34.  CoL  iii.  16.  I'Cor.  i.  6) 

2.  A  wise  merchant  considers,  where  is  the  easiest  pur- 
chase of  those  commodities.  It  is  true,  heavenly  things  are, 
in  their  own  nature,  the  most  precious,  and  do,  indeed,  cost 
the  most  excellent  price.  The  redemption  of  a  soul  is  pre- 
cious. (Pialm  xlix.  8.  1  Pet,  i.  19)  Yet  because  this  pre- 
cious price  was  none  of  ours,  we  are  said  to  be  *  saved  freely;^ 
{Ephes.  ii.  8)  to  '  buy  wine  and  milk  without  money  and 
without  price.'  {IsaL  Iv.  I)  For  though  w%  must  sell  all  for 
this  jewel,  if  not  actually,  yet '  in  prsapalatione  anim»,'yet 
it  is  ail  no  real  or  valuable  estimation  in  such  a  bargain ;  but 
like  the  glass  beads,  and  such  like  trifles  whick  wie  give  unto 
Indians  for  their  silver  and  gold;  like  the  sweeping  of 
dust  and  rags  out  of  an  house,  when  it  is  to  be  inhabited. 
Christ  will  not  take  possession  of  the  soul,  till  vile  lusts, 

n  Plin.  Epitt. 


428  TRUE    6aIN.  JSEUM.  VI. 

and  worthless  afi'ections  are  purged  out,  not  by  way  of  pur- 
chase of  him,  but  by  way  of  preparation  for  him.  And  this 
is  one  of  the  easiest  purchases  in  the  world,  to  let  go  dirt, 
<nt6fiakei  xci  wtpixaiapfiMra,  and  to  receive  gold. 

3.  A  wise  merchant,  though  he  will  make  his  purchase  as 
easy  as  he  can,  will  yet,  in  a  rare  commodity,  bid  home,  and 
not  stick  at  a  final  difference :  and  so  doth  a  wise  Christian, 
knowing  the  unsearchable  riches  of  Christ,  never  stick  at 
any  abatement.  Many  men  bid  much,  proceed  far.  Herod 
doth  many  things;  Agrippa  is  'almost  a  Christian;^  hypo- 
crites will  part  *  with  thousands  of  rams,  rivers  of  oil,  their 
first  born ;'  (Afic.  vi.  7)  but  when  the  child  comes  to  the 
very  birth,  they  stay  in  the  place  of  the  breaking  forth 
of  children.  {Uos.  xiii.  13)  When  it  comes  to  this  issue, 
they  must  shake  hands  for  ever  with  their  darling  and  beloved 
lust :  Herod  with  Herodias,  the  young  man  with  his  worldly 
love,  the  Jew  with  his  legal  righteousness,  the  Greek  with 
his  carnal  wisdom :  Nay,  saith  the  hypocrite,  be  the  jewel 
never  so  rich,  I  resolve  to  keep  this  green  glass,  or  this 
wooden  platter,  something  of  mine  own.  Here  Cbi'ist  and 
the  soul  part;  and  they  who  come  running  unto  him,  go 
sorrowing  from  him:  whereas  wise  Christians  consult  not 
with  flesh  and  blood,  but  go  through  with  the  bargain  : — let 
me  have  Christ,  though  I  have  nothing  but  him. 

4.  A  wise  merchant  doth  husband  time  and  opportunity  for 
his  best  advantage,  and  takes  the  right  season  for  his  yoyage 
and  commodity,  that  he  may  return  with  the  more  speed  and 
profit.  As  it  is  observed  of  the  philosopher  %  that  foreseeing 
a  plentiful  year  of  olives,  he  rented  many  olive-yards ;  and 
by  that  demonstrated,  that  a  learned  man,  if  he  would  aim 
at  worldly  gain,  could  easily  be  a  rich  man  too.  It  is  noted 
as  an  excellent  part  of  wisdom  to  know  and  manage  time : 
'<  cujus  unius  avaritia  honesta  est,^'  as  Seneca  speaks.  (Ett. 
i.  13.  1  Chron.  xii.  32.  Ephes.  v.  15,  17)  The  Rabbi'  said, 
'*  nemo  est,  cui  non  sit  bora  sua,^'  every  man  hath  his  hour; 
he  who  overslips  that  season,  may  never  meet  with  the  like 
again  '*  If  thou  hadst  known,  in  this  thy  day,  the  things 
which  belong  unto  thy  peace.""  (Luke  xix.  42)  The  scrip- 
ture insists  much  upon  a  '  day  of  grace,'  and  calls  upon  as 

*  Diogat.  Lacrl,  in  Ihalctc.  S  Pirk.  Aboth. 


SERM.  VI.]  TRUK    GAIN.  429 

'  to  work^  before  the  night  come.''  (2  Cor.  vi.  2.  Heb.  iii.  15. 
John  xii.  35)  The  Lord  reckoDs  the  times  which  pass  over 
us,  and  puts  them  upon  our  account;  ^^  these  three  years  I 
.come,  seeking  fruity  and  6nd  none.*"  {Luke  xiii..  7)  ''  I 
gave  her  space  to  repent,  and  she  repented  not.*^  (Revel,  ii. 
21,  22)  ^^  From  the  thirteenth  year,  to  the  twenty-third 
year,  I  have  spoken  unto  you,^  saith  the  prophet.  (Jerem, 
XXV.  3)  Therefore  we  should  learn  to  improve  them ;  and, 
with  the  impotent  persons  at  the  pool  of  Bethesda,  to  step 
in,  when  the  angel  stirs  the  water.  Now  the  church  is 
afflicted ;  it  is  a  season  of  prayer,  and  learning.  ^'  Hear  the 
rod,  learn  righteousness.*"'  (Mic.  vi.  9.  Im,  xxvi.  8, 9.  Psalm 
xciv.  12)  Now  the  church  is  enlarged;  it  is  a  season  of 
praise  ;  '^  this  is  the  day  which  the  Lord  hath  made,  we  will 
rejoice  and  be  glad  therein.^'  (Psalm  cxviii.24j  I  am  now 
at  an  ordinance ;  I  will  hear  what  God  will  say : — now  in  the 
company  of  a  learned  and  wise  man ;  I  will  draw  some 
knowledge  and  counsel  from  him : — I  am  under  temptation ; 
now  is  a  fit  time  to  lean  on  the  name  of  the  Lord.  .  (Isai.  1. 
10)  lam  in  place  of  dignity  and  power; — let  me  consider 
what  it  is  that  God  requireth  of  me  in  such  a  time  as  this. 
(Esther  iv.  14)  As  the  tree  of  life  bringeth  fruit  every  month, 
(Revel,  xxii.  2)  so  a  wise  Christian,  as  a  wise  husbandman, 
hath  his  distinct  employments  for  every  month,  bringing 
forth  his  fruit  in  its  season.     (Psalm  i.  3) 

5.  In  a  great  city,  one  merchant  having  one  commodity, 
and  another  another,  they  do  mutually  interchange  them  for 
the  enriching  of  one  another :  so  in  the  city  of  God,  one 
hath  the  spirit  of  wisdom, — another,  of  knowledge ;  one  ex- 
cellent at  opening  scripture, — another,  at  stating  questions, — 
another,  at  resolving  cases, — another,  at  exhortation,  and 
Christian  conference  :  and  wise  Christians  should  improve  all 
advantages  of  this  kind  unto  their  mutual  enrichment 

6.  A  wise  merchant  hath  constant  intelligence  and  returns 
to  and  from  the  country  where  his  trade  lies,  is  not  without 
a  factor  there  to  manage  his  affiiirs :  so  should  the  Christian 
merchant:  his  trade  is  in  heaven;  (Phil.  iii.  20)  thither 
should  he  continually  send,  and  return  the  commodities  of 
that  kingdom.  The  Lord  Jesus  is  the  agent  of  his  church 
there,  to  transact  their  affairs  for  them :  we  should  keep 
constant  intelligence  with  him,  pour  out  our  desires  into  his 


bocom,  and  wnit  for  the  answer  tvhtch  he  t*i|)  send.  -  I 
and  praisM  are  the  vessels,  in  which  we  send  to  hi 
fiiitlt,  mediutioi),  study  of  the  Kcriptures,  attendance 
ministry,  Tessela  by  which  we  hear  from  heaven.  "  Hi 
receive  of  miae,'  saitli  our  S&viour  of  the  Holy  Spirit, 
shall  ahew  it  onto  you."  (./oA«  xvi.  14)  Tbix  iotet 
we  ranat  keep  cootiDually  open  and  uoobstructed,  that 
■my  daily  hear  from  us,  and  we  daily  receive  from  hit 
so  we  may  be  filled  with  all  the  falneBfi  of  God,  am 
have  all  the  store-houses  of  the  soul  replenished  from  I 
with  all  abundance  of  necessary  graces  and  comforU. 
7.  A  wise  merchant  doth  provide  for  losses,  and  yet  t 
he  venture  much,  will  assure  the  main  :  so  should  we  i 
beforehand  upon  many  troubles  in  the  way  to  bean 
down  and  *  consider  the  cost '  of  our  holy  profi 
(Lake  xiv.  26, 28)  The  ship  wherein  Christ  is,  is  not  • 
from  a  storm.  His  crown  of  thorns  went  before  his 
of  glory ;  and  so  must  ours.  There  is  a  sea  and  a  wild 
between  Egypt  and  Canaan.  Through  many  tribitli 
we  inust  enter  into  the  kingdom  of  heaven.  But  this 
comfort,  that  there  is  an  assurance -office,  wherein  t 
losses  will  be  repaid  an  hundred  fold,  and  that  upon 
own  security,  whereof  we  have  a  record,  Mark  it.  2 
"  Verily,  1  say  unto  you,  there  is  no  man  that  hath  left 
or  brethren,  or  sisters,  or  father,  or  mother,  or  wife,  o 
dren,  or  lands,  for  my  sake,  and  the  goepers;  hot  bt 
receive  an  hundred  fold  now  in  this  life,  houses,  and  br« 
and  sisters,  and  mothers,  and  children,  and  lands, 
jiersecution,"  (as  comforts,  supports,  encouragements 
midst  of  his  persecutions)  "  and,  in  the  world  to 
eternal  life."  There  is  no  aged  Christian  but  will  Iot« 
sQcb  a  case  with  the  love  of  a  father ;  no  youncr  Chi 
but  will  reverence  us  with  the  love  of  a  boo  ;  no 
Christian  but  will  tender  us  with  the  love  of  a  brother; 
good  man's  house  and  heart  shall  be  open  unto  us.  " 
soever  doth  the  will  of  Qod,  will  be  our  brother,  «ndi 
and  mother,"  as  our  Saviour  speaks.  Mat.  xii.  50. 

8.  The  wisest  merchants  must  live  by  faith  and  deal  I 
in  credit,  waiting  long  for  a  good  return  oat  of  remote  i 
tries  i  as  the  husbandman  ploughetli  iu  hope,  and  s 
tears,  (1  Cor.  ix.  10,  I'mtm  cxxvi.  6)  having  ( 


)  having  (^«dJrM 


SEUM.  VI.]  TRUE    GAIN.  431 

there  shall  be  harvest.  {Gen.  viii.  22)  So  the  merchant 
trafficketh,  in  hope  to  enjoy  that  which  the  prophet  calls  the 
"  harvest  of  the  river.''  {Isai.  xxiiu  3)  Such  is  the  life  of 
a  true  Christian :  he  doth  not  estimate'  his  wealth  by  the 
things  in  his  own  possession^  but  lives  by  faith,  reckons  upon 
a  great  stock  going  ^in  another  country,  is  richer  in  obliga- 
tions and  promises  than  he  is  in  present  graces.  There  is  a 
mutual  trust  between  Ood  and  him.  1.  Ha  takes  upon  trust; 
receives  from  God  many  talents  of  time,  health,  wealth, 
power,  wisdom,  learning,  grace,  precepts,  and  improves 
them  to  his  masters  service.  (Mat.  xxv.  16,  17.  1  Tim.  vi. 
20)  2,  He  gives  upon  trust,  lends  to  the  Lord :  (Prav.  xix. 
17)  dedicates  his  merchandise  to  the  Lord  :  (/«af.  xxiii.  18) 
trusts  God  with  bis  name  and  iunocency,  as  Joseph  did,  as 
Christ  did;  (1  Pei.  ii,  23)  with  his  life  and  interesto,  as 
David  did ;  {Ptalm  xxxi.  3,  16.  1  Sam.  xxx.  6)  with  his  chil- 
dren, as  Jacob  did ;  (Gm.  xliii.  13, 14)  with  his  soul,  as  Paul 
did.  (2  Tim.  i.  12)  He  is  not  anxiously  solicitoua  how  to 
escape  this  danger ;  how  to  repair  this  loss;  how  to  advance 
this  gain ;  how  to  recover  the  hundred  talents :  he  knows 
that  Ood  is  a  father  full  of  love,  a  heavenly  father  full  of 
power,  an  omniscient  father  full  of  providence.  If  his  eye 
see  our  wants,  and  his  heart  pity  them,  and  his  treasures 
abound  towards  them,  how  can  his  hand  forbear  to  supply 
them? 

Lastly,  A  wise  merchant  is  very  exact  in  his  books  of  ac- 
count, preserving  a  distinct  knowledge  of  his  gains  and 
losses,  his  improvements  or  decays.  Such  is  the  care  of  a 
wise  Christian  to  acquaint  himself  with  his  spiritual  estate, 
to  make  his  calling  and  election  sure ;  (2  Pit.  i.  10)  to  prove 
whether  he  be  in  the  faith  ;  (1  Cor.  xiii.  6)  to  examine  how 
his  soul  prospers,  to  preserve  his  peace  of  conscience,  and 
interest  in  the  love  of  God.  He  shall  never  have  over  much 
work  to  do,  who  is  daily  doing  something.  There  is  some- 
thing in  it  that  the  laver  of  brass  is  said  to  have  been  made 
of  looking-glasses,  Exod.  xxxviii.  8.  Seeing  of  our  faces, 
and  acquaintance  with  our  estates,  is  a  good  preparation  to 
the  cleansing  of  ourselves.  ^'  I  thought  on  my  ways,  and 
turned,"  saith  David.  {Psalm  cxix.  59)  "  Let  us  search  and 
try  our  ways,  and  turn  to  the  Lord  our  God,^'  saith  the 
church.  (iMm.  iii.  40; 


432  TRUE    GAIN.  [SF.RM.  VI. 

To  conclude  all,  the  life  of  a  merchant,  in  order  unto  gain, 
stauds»in  these  four  things :  In  wisdom,  and  forecast,  to  con- 
trive;  in  labour,  to  transact  business;  in  patience,  to  wait; 
and  in  thriftiness,  to  preserve  what  bis  labours  gain  :  so  our 
Christian  merchant  labours,  1.  For  that  wisdom  which  is  unto 
salvation,  (2  Tim.  iii.  15)  which  is  the  foundation  of  all  du- 
ties :  (Col.  i.  9,  10)  considers  the  field  wherein  the  treasure 
is,  and  buys  it.  {Prov.  xxxi.  16)  2.  He  prosecutes  the  dic- 
tates of  spiritual  wisdom,  with  a  work  of  faith,  and  labour  of 
love.  It  is  not  empty  wishes,  and  velleities,  yawning  and 
drowsy  desires,  that  can  make  a  merchant  or  a  Christian  rich  : 
much  pains  must  be  taken  with  an  evil  heart,  with  a  sluggish 
spirit,  with  a  stubborn  will,  v(^  impetuous  passions,  with 
strong  lusts,  with  active  enemies.  3.  He  endures  with  pa- 
tience, gives  not  over  the  trade  of  piety,  if  bis  expectations 
be  not  presently  answered  ;  but,  by  patient  continuance  in 
well  doing,  comes  to  glory  and  honour  at  the  last.  (Rom.  ii. 
7.  Heb.  X.  37)  4.  He  hides  the  word  in  his  heart,  stores  up 
precepts,  promises,  examples,  experiments ;  what  with  wis- 
dom, labour,  and  patience  he  hath  gotten,  he  doth  with  all 
care  and  diligence  preserve,  that  he  may  go  forward,  and  not 
backward,  in  his  holy  profession. 


PEACE  OF   JERUSALEM,    1667, 


HOVORAT188IMIS,   AMPLItSIMItf  COVtULTlSSIllIt,  D.   D. 

MAOVJB   BRITAVVIA    BT  HIBBRVIJB   SBVATORIBUff 

IV  MAONO   CONSILIO   ARDUA    RBIPUB.   VBOOTIA 

AS8IDU0  BT  IlTDBFESSOjrrUDIO  TRACTAHTIBUS, 

COVCIOVBM   HAVC   DB  PACE  ECCLB8IA  ALTBRAM, 

CORAM   IP8IS    IV  80LBMVI  JBJUVIOROM  DIB  PRlVATORUM  HABITAM, 

IP80RUMQUB  JU88U   JAM   PUBLICI   JURI8   FACTAM, 

IV    HOVORI8   BT  HUM1LLIMI   OB8BaUII-TB8TIliOVIUM 

D.  D.  C. 

E.  R. 


AN  ADVERTISEMENT  TO  THE  READER. 


Good  Reader, 

A  sad  and  sudden  sickness  befalling  my  loving  friend  the 
stationer,  in  whose  hand  this  Sermon  was,  to  take  care  of  the 
printing  of  it,— hath  been  the  cause  why  the  publication  there- 
of hath  been  thus  long  retarded :  which  I  thought  fit  to  give 
an  account  of,  for  the  satisfiEiction  of  those  who  have  too 
long  expected  it. 


VOL.   IV.  3  F 


i 


THE 


PEACE   OF   JERUSALEM; 


A  SERMON  Pleached  in  the  Parliament-Hoiue,  Jan.  9,  1656.     Being  a  day 
of  frriTBt^  Humiliation  kept  by  tito  Meinben  tiieveof. 


m^m^tmm^mi 


PSALM  CXXn.  6,  8,  9. 

Pray  for  the  peace  of  Jerusoderh:  they  shall  prosper,  that  love 
thee.  Peace  be  nrithin^  ttrntls,  and  prosperity  within  thy 
palaces.  For  my  brethren  and  companion^  sake  I  mil  now 
say  J  Peace  be  within  thee.  Because  of  the  house  of  the  Lord 
our  God,  IwiU  seek  thy  good. 

The  whole  ytovXA  is  divided  into  two  congregations  of 
men ;  *  the  church  malignant,  under  Satan  their  head,— and 
the  city  of  God,  under  Christ  their  head :  the  general  uni- 
versalifty>of  liatural  men  descending  from  the  first  Adam; 
and  the  special  universality  ^  of  believers,  descending  from 
the  second  Adam.  This  city  of  God  was  collected  at  first 
in  the  people  of  Israel,  therefore  called  tlie  fii^i-boca,  Emi> 
iv.  22;  and  holy,  to  God,  as  the  first-born,  Jer.  ii.  3. 

That  which  they  were  called  from  the  rest  of  the  world 
unto,  was  to  know,  to  serve,  and  to  enjoy  Gkid.  Know  him 
they  could  not,  but  as  he  had  revealed ;  swerve  him  tbey  may 
not,  but  as  he  had  enjoined.  God's  sei^rvice  was  prescribed 
()oth  ^  quoad  modum,'  and  '  quoad  Ipcum  \  the  manner  bow, 
the  place  where,  he  would  be  worshipped;  the  nsanner 


•  CiTitas  mundi,  dvicas  Dei :  ilia,  rege  diabolo  i  hiBC,  Rege  Chritto :  Am^, 
Retract,  lib.  2.  cap.  43.  De  Civ.  Dei,  1.  11.  c.  1.  1. 14.  c  1.  L  15.  c.  1.  De  Gen. 
adlitl.  ll.c.  15.  inP«dm61.  ^  In  electit  tpecialii  quadMn  oenMBr  ooi- 

venitat :  ut  de  toto  mondo  totns  mundus  liberatttt,  et  ex  "-^nibut  tmniniVi* 
omnes  homines  videantnr  atsumpd.  Protp,  de  Vocat.  Gent  Ub.  l.ca|i.S«  Vid. 
Tom,  Annal.  An.  mundi  2940.  et  Tanifv.  Ezeicit.  Bib. 


8ERM.  VII.]       P^ACf:   OF    JCRUSALKtl.  436 

ed  to  Moses  from  Sinai,  the  place  promised  to  be  in  due  tiiofl 
revealed.  {Deut  xii.  11,  14) 

The  Tabernacle  was  the  visible  evidence  of  Go^^s  presence 
amongst  the  people,  placed  first  in  Shiloh ;  (Josh,  xviii.  I) 
and  thet^  continued  till  the  days  of  Eli ;  all  which  timf  t)U 
people  went  up  thither  to  sacrifice.  (I  6'om.  i.  3)  Then  t|i9 
Lord,  being  provoked,  forsook  Shiloh,  and  gave  his  gIopy>  tl|« 
Arky  into  the  hands  of  the  Philistines.  (Psalm  Ixxviii.  50f 
60,  67.  1  Sam.  iv^  11)  The  Phi)istiiu*s  by  plague^  were 
forced  to  bring  it  to  Betb-shemesh :  (I  Sam.  vip  10)  the  mw 
being  plagued  for  looking  into  it  (according  to  the  threaten- 
ing. Numb.  iv.  20)  persuaded  those  of  Kirjath  Jearim  to 
fetch  it,  which  accordingly  was  done:  (1  Sum,  vii.  1)  after^ 
Saul  carried  it  into  the  field.  (1  Sam.  xiv.  18)  Thus  we  setf 
that,  from  the  making  of  the  Ark,  till  its  placing  in  Shiloh 
^where  it  continued  about  350  years),  and  from  the  times  of 
itfl  captivity  till  David  brought  it  into  Zioo,  which  was  a*bout 
fifty  years,  it  was  unsettled  and  itinerant  But  after  it  waA 
fixed  by  David  in  the  city  of  David,  Jerusalem,  or  the  south 
of  the  city,  which  he  won  from  the  Jebusites,  2  Sam.  v.  7)  9- 
(though  it  were  removed  from  that  part  of  the  city  to  Mouat 
Moriah,  something  more  northward,  where  Solomon  buik 
the  Temple)  then  il  was  in  the  city  wbiph  God  had  chosen 
to  place  his  naoie  in ;  from  whence  it  was  not  to  be  by  them 
removed,  though  Grod  threatened  to  do  to  that  place  as  to 
Shiloh.  (Jer.  vii.  12,  14) 

This  psalm  seemeth  to  h^ve  been  compiled  by  David  upon 
occasion  of  his  settlin*^  the  Ark  ia  the  Tabernacle  which  he 
had  made  for  it  in  the  oily  of  David,  after  the  Jebusites  were 
ejected,  the  wall  built,  the  place  fortified,  the  palace  and  p#- 
lidcai  government  there  settled.  And  the  use  of  it  was  (as 
it  may  seem)  to  be  «Mig  by  Ibe  people,  when  they  Mwnt  up 
solemnly  uata  Jerusalem  according  to  the  law,  (Exod.  xxiii. 
17)  aa  an  expreeaion  of  joy  that  the  Ark  was  fixed  iq  oue 
certain  place,  and  the  kingdom  in  one  certain  family  (as  wu 
Bible  teslinM>AifiB  of  God^s  preaeAoe,  imd  of  the  proipUed 
Messiah),  and  «s  an  exekaition  uato  prayer  for  the  contiav^ 
Mice  of  so  great  a  naercy,  unto  all  pious  endeavours  0  pr^- 
BKile  the  welfare  .af  ihajt  ailiy. 

The  parts  of  the  psafan  are  three.    Firet,  An  expression  of 

«f2 


436  PEAC£    OF   JERUSALEM.        [SEliM.  VII. 

David^s  joy  for  the  bouse  of  God,  the  resort  of  the  people, 
the  public  worship  there  celebrated,  verse  1,  2. 

'Secondly,  A  commendation  of  Jerusalem.  I.  From  the 
unity  of  it.  Before,  it  was  a  city  divided ;  for  the  Jebusites 
dwelt  with  the  children  of  Judah  there  till  David''s  time. 
(Josh.  XV.  63.  Judg.  i.  21)  That  part  of  it  Which  was  called 
the  ■  City  of  David,'  was  divided  from  the  other  part  of  the 
city,-  until  Solomon^«  time;  (1  Kings  xi.  27)  yet  notwith^ 
standing  that  separation,  the  city  is.  here  said  to.  be  com- 
pacted in  one,  because  the  Jebusites  being  cast  out,  though, 
the  buildings  were  divided,  yet  the  affections  were  united, 
and  that  made  them  a  beautiful  city.  .      .      ,.      , 

2.  From  the  solemn  worship  of  God,  when  the  tribes 
came  up  thither  thrice  a  year,- verse  4 :  an  honour  which  God 
gave  that  city  above  any  other  in  Judea,  or  in  the  world,  to 
place  his  name  there;  (1  Kifigs  xiv.  21)  forbidding. them  to 
seek  to  any  other  place,  Bethel,  Gilgal,  or  Beersheba.  (JEfot. 
iv.  15.  Amo$  V.  5) 

\3.  From  the  civil  government  there  settled,  which  from 
thence  derived  welfare  into  all  parts  of  the  kingdom.  Where 
there  is  the  sanctuary  and  presence  of  God  for  religion, 
thrones  of  justice  for  government,  no  Jebusites  to  .disturb 
the  one  or  the  other,  but  an  unanimous  and  sweet  consent  of 
the  whole  people  in  both ; — this  must  needa  .be  a  city  of 
praise,  wherein  good  men  could  not  but  rejoice. 

Thirdly,  An  exhortation,  that  inasmuch  as  such  .glorious 
things  belong  to  this  city  of  God,  therefore  men. would  pray 
for  the  peace  and  prosperity  thereof ;  verse  6,  9* 

The  words  haVe  no  ^lifficulty.  Pray  for,  or  a$k  a/ier.  •  It 
extendeth  not  only  to  the  duty  of  prayer  for  peace,  but  of 
consultation  after  the  ways  and  means  unto  it ;  which  the 
Greek  implies,  rendering  it  r^  el^  r^  bI^^v, 

Peace  may  be  taken  both,  generally,  for  all  kind  of  happi- 
ness ;  and  specially,  for  all  quietness  and  freedom  from  ene- 
mies. ... 

Within  thy  walls,']  Ramparts  or  forts.  It  is  net  enough  to 
have  outward  fortifications  and  walls  against  enemieSy  ex- 
cept there  be  peace  between  the  wallSf  and  amongst  th^ 
people.  Paiaces\  which  David  built,  2  Sam.  v.  9, 19.  Peace 
within  thy  walls,  amongst  thy  people ;  and  within  thy  pa- 
laces, amongst  the  princes  and  peers. 


S£KM.  Vll.J       PEACE    OF*  JEliUSALEM.  437 

By  1)18  brethren  he  meaneth  the  people  of  all  ^he  tribes, 
who  were  greatly  concerned  in  the  prosperity  of  ii^t  city, 
wherein  were  their  foundations.  (Psalm  Ixxxvii.  1)  It  might 
aeem  no  wonder,  if  David  pray  for  the  peace  of  that,  place, 
where  his  own  palace  and  throne  was :  but  he  doth  it  not  for 
his  own,  but  for  his  people's  sake,  whose  welfare  was  bound 
up  in  the  peace  of  that  place :  nor  so  much  for  his  Qwn 
houses,  as  for  God^s  house  (who  had  placed  his  name  and 
presence  there),  would  he  seek  the  good  thereofl 

Now  indeed  the  church  had  not  any  certain  seat,  as  then 
it  had ;  but  every  city  is  as  Jerusalem,  and  every  house  a 
temple,  and  in  all  places  men  may  lift  up  pure  hands,  (/fa. 
xiz.  19.  MaL  i.  U.  Jobiy.  11)  But  wheresoever  God  doth 
place  his  candlestick,  and  give  evidence  of  his  presence, 
there  every  man  ought  to  recount  such  mercies  wiUi  thank- 
fulness,— and  by  prayer,  and  all  real  endeavours,  to  labour 
that  the  peace  and  happiness  of  the  church,  the  purity  of 
heavenly  doctrine  therein  taught,  and  of  spiritual  worship 
therein  used,  may  be  conserved  and  continued  always. 

In  the  words  are  consider- /  L  An  exhortation  to  a  duty, 
able  two  general  parts:   12.  Arguments  to  enforce  it. 

In    the    exhortation    two  r  Direction,  verse  6,  7. 
things.  The  Prophet's     (  Example,  verse  8,  9. 

In  the  direction  again  two  C  Matter*  p^ce. 
things,  the  (.Root,  love. 

•  •         ■  •     #  •  -     .     . 

The  arguments  are  drawn  t  Our  own  good,  verse  6. 
from    three    considera-K  Our  brethren's  good,. verse  8. 
tions.  vThe  house  of  God,  verse  8. 

The  principal  doctrine  of  the  text  is  this, — That  it  is  the 
duty  of  all  that  love  the  church  o£  God,  earnestly  to  pray 
for,  and  seek  the  peace  and  prosperity  thereof^ 

The  Jews  were  to  pray  for  the  peace  of  Babylon,  while 
ibej  were  in  it;  (Jer.  xxix.  7.)  though,iailer,  they  are  taught 
to  curse  it;  {Psalm  cxxxvii.  8,  9)  much  more  ought  tbey  to 
pray  for  the  place,  where  the  Lord  had  caused  his  name  to 
rest     As  we  must  do  good  to  all,  so  we  must  pray  for  all. 


436  P£AC£    6F    >£RU8ALKAr«        [ftiUU.  VII. 

bot  much  tpore  for  tbfe  houieht>!d  of  fattb.  {Gal.  vi.  10. 
1  7li9i.  ii.  i)  Saihbel  dares  not  am  iiglaiflst  God,  in  ceaaitig 
to  pity  f6r  Israel.  ()  Stifn.  nW.  23)  Th^  Lord  woiild  wA 
hate  US  hold  out-  (leace  fbr  Jetiisaleih^i  sake,  nor  gife  bilii 
kby  rebt,  till  be  make  ft  a  praise  in  thd  earth }  C-'^-  l^^i-  ^»  7) 
ftbd  dy)th  greatly  complain,  when  tfaei^  wittiitM  men  to  stand 
iti  the  gap.  ahd  to  make  tip  the  hedge.  {Ezek.  xiii.  6^  6)       ' 

Yonisee  the  pti^cept ;  ^ou  have  it  also  in  the  practice  of 
godly  men  i)S  M  k^ ;  MdsM,  Samuel,  Eliks,  Nokb,  Job^ 
I>khiel,  famous  tbt  it.  {Jer.xir.  I.  Etek.  kir.  14.  JanUtv. 
\1,  18)  H6#  Was  Mt>ses  and  Paul  &ffiscted%  when  for 
bhiers  sake  they  were  t^ontented  tb  be  blbtted  but  of  God'd 
book,  and  i6  b^  kh  anathema.  {Ex^.  xxtu.  319  32.  Rmu 
it.  3)  How  Was  I^kh  affected  with  the  dkfotHtties  of  the 
church,  when  h^  laid  Up  pray^riB  in  store  abore  a  hundred 
years  fot  it,  before  these  takmities  did  happen!  (/ao.  Ixiv^ 
9—12)  How  were  H^iekiah  and  Nehemiah  diktfessed  witli 
the  afflictions  of  Jerusalem,  when  they-  poured  out  their 
souls  for  mercy  for  it  \  {Isa.  xxxrii.  14,  IS.  Nekem.  i.  3, 4, 1 1) 
How  doth  the  angel  pathetically  complain  to  God,  of  the 
long  and  so^  captivity  of  -^e  church  in  Babylon !  {Zech. 
i.  12)  Wie  hav«  Psalmk  full  of  holy  importunity  to  this 
purpose ;  Psalm  Ixxiv.  79,  80,  102.  "  If  I  forget  thee,  0 
Jerusalem,  let  hiy  right  hand  forget  her  ttttoning,'"  8tc. 
Psalm  czxlvii.  5,  6.  It  Wiafe  the  ffuil  of  D^vid'^  end  Peter's 
repentance,  to  pray  for  Sion,  and  to  strengthen  their  bre- 
thren. iPsalm  li.  16^  L^ke  kkii.  32)  I  eondnde  with  the 
general,  with  that  fervent  and  pathetical  prayer  of  Daniel; 
(Chap.  ix.  6)  *'  O  Lord,  according  to  all  thy  righteousness, 
let  thine  anger  and  thy  fury  be  turned  awAy  lirom  tbj  dty 
Jerusalem^  the  holy  meutilaki ;  because  for  o«r  tains,  and  for 
the  iniquities  of  tHir  Others,  Jerusalem  and  thy  people  are 
become  a  reproach  to  all  that  are  about  us.'' 

Now  more  particularly  let  us  consider  fimt.  The  subject  to 
be  prayed  for,  Jerusalem.  Though  that  whole  land  be  called 
the  Lord's  land,  yet  that  city  was  more  peculiafly  esteemed 
holy,  as  being  the  seat  of  religion,  the  place  of  GocTs  aaac- 
tuary  and  presence:  towards  that  place  they  were  to  pray; 
(D«M.  vi.  10)  in  that  place  they  were  to  sacrifice:  {Dmd. 

•  Vid.  Bustorf.  Lexicon  Rabbinic,  p.  iS^TS. 


SERM.  VII.]        FEACE    OF   JKRiJ9ALEJC.  430 

xiL  6>  from  thence  the  oracles  of  Qod  were  st nl  forth  not 
only  into  that  land,  but  into  all  the  world.  {Psahu.cx.  2. 
Isa^  it.  2L  Luke  zxiv.  49)  For  such  >placefi»  then,  where  the 
ark  and  the  seats  of.  judgement  are,  we  ought  spedally  to 
pray,  that  the  Lord  would  protect  his  ordinances,  maintaia* 
his  truths  contiaue  kis  glorious  and  holy  presence^  with,  his 
people,  bare  a  defence,  tuid  spread  a  <;o?ering  upon  all  his 
glory.  That  he  would  prosper  fundamental  laws,  the  beauty 
and  Btabihty  of  religious  go?emiiieDt ;  that  he  would  keep 
our  blasphemies,  heresies,  schisms,  idolatry,  superstition, 
pollution,  prophaneness,  out  of  bis  church;  oppression,  Tio- 
lence,  injustice,  disorder,,  anaochy,  confusion,  out  of  the 
state:  that  the  tabernacle  and  the  tribunals,  religion  and 
policy,  may  jointly  flourish,  they  being  the  foundations  of 
public  happiness,  and  which  usually  stand  and  fall  together. 

Next  let  us  consider  what  peace  we  are  to  pray  for.  There 
is  a  sinful  peace"*,  which  we  are  not  to  seek  after.  Darid 
was  a  man  of  peace,  yet  a  great  warrior :  Solomon  a  king  of 
peace,  yet  made  targets  for  war :  Jerusalem  a  yision  of  peace, 
yet  therein  were  shields  and  bucklers:  Christ  a  prince  pf 
peace,  {Isa.  ix.  6)  yet  a  captain,  a  leader,  a  man  of  war,  with 
a  sword  girt  on  him,  and  a  bow  in  his  hand.  The  church 
must  so  piay  for  peace,  as  to  remember  still,  that  she  is 
militant;  and  hath  still  Jebusites  to  cQuffict  withal.  Heos 
we  may  not  have  peace.  We  must  contend  earnestly  for 
the  faitb.  (Jude,  verse  3)  There  must  be  no.  agreement  be- 
tween the  temple  aad  idols:  (2  Cor.  .▼i..l6)  no  feUowship 
with  the  unfruitful  works  of  darkness:  {Ephei.  i.  11)  po  re- 
conciliation between  Dagou  and  the  aik.  As  Christ  is  king 
of  Salem,  so  of  righteousness  too ;  (Heb.  vii.  2)  therefore 
peace  and  holiness  must  go  together.  {Heb*  xii.  14.  Jam€s 
iii.  17)  Israelites  and  Canaanites  must  not  agree.  (Deu$. 
vii«  2)  Paul  and  Barnabas,  peaceable  and  holy  men,  bad  no 
smaU  dissensioii  and  disputation  with  pharisaical  and  ju- 
daizing  Christians. 

The  peace  which  consists  with  holiness,  is  tbi^efold. 
1.  Heavenly,  with  God^  2.  Ipteraal,  between  the  meiabers 
of  the  church  within  themselves.    3.  External,  in  civil  con- 

^  Volumus  paeem,  aed  ignoramus  absque  caritate  paoem.  Hitron,  Epist.  Deut 
paoem  luam  posuit  in  medium  nulliua  pacis :  Luther,  Isai.  W.  4.  Ezod.  zt.  3.' 
Psalm  zW.  3.  Re?.  «i.  2. 


440  .PEACJI   OF   JKRUSALEM.        [SERM.  VII. 

/venation  with  all  men.    These,  we  are  to  ..pray  for,  and  to 
•  preserve. 

'  First,  Heavenly,  to  ei^oy  the  favour  of  God^  and  to  be  in 
covenant  with  him :  for  if  he  be  our  enemy,  all  the  creatures 
are  his  soldiers :  he  can  set  in  order  the  stars,  hiss  to  the  fly, 
muster  up  caterpillars  and  canker-worms,  arm  frogs^  animate 
dust,  turn  the  hands  of  his  enemies  to  destroy  one  another. 
Above  all  things,  therefore,  we  must  keep  peace  with  God; 
for  if  he  be  not  with  us,  all  other  helps  will  fail.  {Isa.  xxxi.3) 

You  will  say,  we  are.  sure  of  this ;  for  G^d  hath  promised 
to  be  with  his  church,  and  never  to. fail  it;  the  gates  of  Hell 
shall  not  prevail  against  it  (iUo/.  xxviii.  20,  and  xvL  18) 

It  is  true,  the  catholic  church,  and  the  lively  members  of 
bis  body,  shall  never  totally  fail.  *  But  particular  cburches 
.and  nations  never  had  a  patent  of  perpetual  preservaUoD. 
Rome  boasts  of  it;  but  the  apostle  hath  entered  a  caveat 
against  that  boast  {Rom.  xi.  20,  21)  But  all  God's  pro* 
mises  of  not  failing,  us,  are  made  to  those  who  keep  covenant 
.with  him ;  otherwise  he  also  will  break  with  us.  ^  The  Lord^ 
(saith  the  Prophet  unto  Asa)  ^'  is  with  you  while  yon  be  with 
him  ;  and  if  ye  seek  him,  he  will  be  found  of  you  ;  but  if 
you  fortake  him,  he  will  forsake  you.*^  (S  Chron,  xv.  2)  ^  I 
said**'  (saith  the  Lord  unto  Eli)  '^that  thy  house,  and  the 
house  of  thy  father,  should  walk  before  me  forever:  but  now 
•the  Lord  saith,  Be  it  far  from  me ;  for  them  that  honour  me, 
I  will  honour ;  and  they  that  despise  me,  shall  be  lightly  es- 
teemed.^ (I  Sam.  ii.  30)  The  Lord  married  his  church  for 
ever;  {Hos.  ii.  19)  but  when  she  committed  adultery,  he 
gave  her  a  bill  of  divorce.  (Jer.  iii.  8^  He  said  lie  would 
dwell  in  his  Temple  for  ever;  (Puil.  oxxxii.  14)  yet  he 
threatened  to  forsake  it ;  (Jer.  vi.  8)  and  accordingly  did  so. 
CEzek.x.  18) 

We  should  consider  this,  and  tremble  at  it,  (and  Josiah  did) 
]e9t  our  mighty  sins,  unthankfulness^  unfruitfulnesa,  animo- 
sities, heresies,  blasphemies,  contempt  of  the  Lord's  messen- 
gers (the  sin  for  which  the  Lord  departed  from  Jud$di,  wlien 
there  was  no  remedy,  2  CAroif .  xxxvi.  16)  should  provoke  him 
to  depart  from  us ;  to  take  away  his  peace,  as  he  threatened, 
Jer.  xvi.  5 ;  to  shew  us  the  back  and  not  the  face.  (Jer.  xviii. 

•  Vid.  Whit.  con.  2.  quest.  3.  et  Genir.  loc.  de  Ecdcs.  c.  8.  . 


8£RM.  VII.]        PEACE    OF    JERt'SALEil.  .441 

17)  And  what  a  case  is  God^s  own  heritage  in,  when  he 
forsakes  and  hates  it!  {Jer.  xii.  7,  8)  If  the  way,  and  the 
joy,  and  the  name  of  the  Lord  ^  be  the  strength  of  his  peo- 
ple ;  what  strength  is  left  to  them,  when  they  are  gone  out 
of  his  way,  and  deprived  themselves  of  his  joy,  and  cannot 
lay  hold,  or  lean  upon  his  name  ?  As,  therefore,  when  men 
see  the  walls  of  their  houses  crack  and  open,  they  hasten  to 
repair  them,  and  set  up  props  and  buttresses  to  support 
thein  ;  so  when  we  see  such  vicissitudes  of  distractions,  war 
by  land,  and  then  war  atsea ;  again  war  at  sea,  and  we  know 
not  how  soon  by  land  again ;  shaking,  shivering,  convulsion 
fits  in  the  church  of  God, — many  a  breach  and  ^  hiatus^  in 
the  walls  thereof, — truth  corrupted, — vanity  dissolvi^d, — the 
foundations  out  of  course;  it  is  high  time  to  think  of  makiog 
up  breaches,  repairing  the  waste  places,  and  raising  up  the 
tabernacle  of  David;  to  beg  of  God  that  he  will  lay  our 
foundations,  and  make  our  windows,  and  set  up  our  gates, 
remove  our  fears,  rebuke  our  enemies,  calm  our  tempests ; 
that,  after  so  many  shakings  and  concussions,  the  Lord  may, 
at  last,  be  pleased  to  speak  in  a  soft  still  voice  unto  us. 

Secondly,  We  are  to  pray  for  brotherly  peace  in  the 
church,  amongst  the  members  thereof;  that  as  Christ  is  one, 
so  they  may  be  one ;  {John  zvii.  22)  knit  by  faith  to  him, 
and  by  love  to  another,  as  the  curtains  of  the  tabernacle 
were  by  loops  and  taches :  that  as  we  are  one  city,  house- 
hold, family,  assembly,  {Ephes,  xxi.  9,  and  iii.  15.  Heb,  xii. 
22)  so  we  may  have  one  heart,  and  one  soul.  {Acts  iv..  32) 
In  the  body,  the  head  hath  not  one  heart,  and  the  hand  ano- 
ther ;  the  eye  hath  not  one  soul,  and  the  foot  another ;  but 
^ne  heart  doth  warm  the  whole,  and  one  soul  doth  quicken 
the  whole  :  So  should  it  be  in  the  church  of  God  ;  we  should 
have  one  heart,  and  one  way  ;  (Jer.  xxxii.  39)  walk  by  the 
tame  rule,  and  mind  the  same  thing;  {Phil.  iii.  15)  gather 
up  the  stones,  remove  every  thing  that  offendeth ;  {Isa.  Ixii. 
10)  not  prefer  ends  or  interests  above  the  public  peace  of  the 
church  of  God  ;  apply  ourselves,  in  all  sweet  ways  of  Chris- 
tian correspondence,  and  mutual  condescension,  to  make  up 
the  breaches,  and  to  pour  oil  into  the  wounds  of  the  church 
of  Christ.      It  cannot  be  but  a  joy  to  our  adversaries,  a 

f  Pfov.  z.  29.  Neh.  viii.  1«.  Prov.zviii.  10. 


442  PEACE   OF   lERVSALEH.         [SERM.  Ylt. 

UeoMAh  to  our  professions  a  grief  to  good  men,  a  stmnbliiig- 
block  to  evil  meo^ — to  soe  brethrea  faU  out  in  the  way, — to 
see  the  cburch  crumbled  into  diviitioDs  andsubdivisioas,  and 
like  a  body  that  hath  the  itch,  to  tee  one  member  tear  and 
■cratch,  and  rub  and  gall  the  rest ;  and  must  ne^da  gWe  un- 
speakable advantage  to  our  subtile  and  vigilant  adversaries 
both  to  reproach  and  undermine  us.  ** 

Thirdly,  We  are  to  pray  for  external  peaoe  with  all  meti^.' 
which,  as  much  as  in  us  lies,  we  are  to  follow;  walking 
wisely,  meekly,  humbly,  charitably,  obligingly  towards  every 
one.  And  inasmuch,  as  the  church  is  as  the  ark  on  the 
waters,  waves  and  winds  ready  still  to  beat  upon  it,  we  should 
pray  for  it,  that  it  may  be  delivered  from  the  hands  of  strange 
children ;  and  that  the  Lord  would  still  the  raging  of  the 
sea,  ^  rebuke  the  enemy  and  the  avenger,  the  multitode  of 
the  bulls,  with  the  calves  of  the  people,  and  scatter  those 
that  delight  in  war.  We  have  tasted  of  war  both  domestic 
and  foreign,  but  the  Lord  hath  mingled  it  with  mnch  metcy. 
If  our  eyes  had  seen  the  fruits  thereof^  as  other  people  have 
felt,  cities  burned  with  fire,  children  wallowing  in  blood, 
virgins  perishing  under  the  lust  of  villains,  widows-  mourn- 
ing for  the  dead,  and  dying  for  daring  to  moum4  towns 
turned  into  heaps,  a  garden  of  Eden  into  a  wilderness,  no 
cattle  in  the  field,  no  flocks  in  the  fold,  no  herd  in  the  stalls, 
no  inhabitant  in  the  city,  no  child  to  the  father,  no  husband 
to  the  wife,  no  money  to  the  rich^  no  clothing  to  the  deli- 
cate, no  mercy  in  the  enemy,  no  lib^y  in  the  miserable  to 
bewail  his  misery ;  children  howling  for  bread,  the  honoun- 
ble  embracing  dunghills,  death  creeping  in  at  windows,  over*- 
taking  them  that  fly,  and  finding  out  those  that  hide  them- 
selves ;— we  would  learn  to  prize  a  recovered  peace»  and  to 
pray  for  the  continuance  of  it 

Weighty  are  the  reasons  in  the  text,  to  demonstrate  and 

S  In  the  case  of  religion,  every  lubdtvisiaa  U  a  stroos  weapon  in  the  basd  of 
a  contrary  parry :  Hitt.  of  the  Counc  of  Trent,  p.  49. — ^Vid.  Cola.  Opof  de 
icandalU.  ^  Dtstidia  inter  Christianot  fovet  Julianut.  Baran^  An.  363. 

lect.  285.— Disaidia  nobii  panim  objidont  Pontificti.  BanUH  pmoei.  L  1. 
c.^,  6.  Fiixiim,  Brttannom.  1.  1.  c  5, 6,  J^^Bntrby  Apolog.  p.  679w— Ai^tara. 
tern.  2.  p.  429— See  miiu*i  conference  with  Fiibcr,  p.  583«— Vid.  Bcrw|. 
An.  448.  ftsx.  7A.^PhiL  CamerHUtdxi.  HitL  part.  3.p.  21.F-Oiae.  i7.2«iia. 
oper.  torn.  8.  part,  poitr.  p.  24 1 . — Craktnthorp,  cont.  Spalat. cap.  43.  >  Boo. 

zii.  18,  and  xit.  19.  Col.  iv.  5.  k  Puhn  cxlhr.  7.  viii.  2w  Uviii.  30. 


8£RM.  Til.]      PXACE   OF   JERU5ALEAI/  443 

prets  ihis^  truth  upon  ub.  First,  The  condition  of  the  church, 
a  city  compaeted,  and  knit  together  by  many  strong  bands, 
one  father,  one  head,  one  family,  one  role,  one  fiiith,  one  lore, 
one  baptism,  one  spirit,  one  common  salration. '  No  where 
is  peace  so  natural,  so  amiable  as  in  the  church. 

Secondly,  The  celebrity  of  God's  worship,  which  is  the 
glory  of  a  people.  Let  the  Ark  be  gone,  and  the  glory  is 
departed;  No  so  doleful  a  sight  as  the  desolations  of  the 
Temple.  (PsaL  Ixxiv.  3,  and  Ixxix.  1.  Ita.  Ixir.  10,  11,  12) 
All  our  foundations  and  springs  are  here;  (Psat.  Ixxxvii.  1, 
7)  the  wells  of  salvation,  the  fountain  of  the  gardens,  the 
graces  and  comforts  of  Code's  spirit,  which  make  our  souls 
like  a  watered  garden. 

Thirdly,  The  thrones  of  David,  the  towers,  bulwarks,  and 
seats  of  judgements,  iu  which  things  stand  the  extenisl  hap- 
piness of  a  nation.  Laws  and  judges  are  the  foundations  of 
the  earth.  {P$aL  Ixxxii.  7)  When  they  were  corrupted  with 
injustice  and  violence,  the  Lord  threatened  that  Jerusalem 
should  become  heaps*  {Mtch.  iii.  11^  12)  Great  reason 
therefore  to  pray  for  Jerusalem,  that  it  may  be  a  city  of 
righteousness,  a  faithful  city.  {Sta,  i.  26) 

Fourthly,  The  benefits  of  tliis  peace.  1.  To  ourselves, 
they  shall  "  prosper,  that  love  it.^  God  will  not  only  hear 
the  prayer  by  giving  peace  to  the  church,  but  by  giving 
prosperity  to  him  that  made  it  Such  a  prayer  is  like  to 
Noah's  dove,  turns  back  again  to  him  that  sent  it  out,  with 
an  olive  branch  in  the  mouth.  Yea,  if  the  prayer  should  be 
denied  as  to  the  body  of  the  people,  yet  such  a  man  should 
be  heard  for  himself.  He  should  be  marked  for  safety.  {Ezek* 
ix.  4,  6,  and  xiv.  14)  There  should  be  a  hiding-place  pro- 
vided for  him ;  {Im.  Ixii.  20)  and  a  book  of  remembrance 
shoald  be  written  for  him.  {Mai.  iii.  16)  He  shall  have 
peace,  though  the  Assyrian  be  in  the  land.  {Mic.  v.  5.  Isa, 
xliii.  2) 

2.  To  our  brethren  :  Such  a  prayer  shall  be  like  the  beams 
of  the  sun,  which  diffuseth  light  and  heat  upon  thousands  at 
once.  God^s  people  have  public  hearts  and  aims,  look  afler 
general  and  public  interests.  Moses  was  offered  to  be  the 
father  of  a  great  nation  himself;  (Exod.  xxxii.  10)  '*  O  no,. 

1  Ephcs.  iv.  4,  5,  6.  Gal.  vi.  16.  PbU.  iii.  16.  Tit.  i.  4.  Jude  ver.  3.  1  Sun.  iv.  21. 


444  PKACE   OF   JERUSALEM.  [SEHM.  VII. 

pot  80,  Lord  r  ■  Lord,  think  upon  thy  people.  The  affic- 
tions  of  Joseph  more  wound,  than  any  such  promise  cao  com- 
fort him.  He  dares  not  so  unman,  so  unbrother  himself,  as 
to  look  upoii  his  posterity,  and  forget  Abraham's.  ■   • 

3.  To  the  bouse  of  God.  ^  The  conversation  and  propaga- 
tion of  his  holy  doctrine  and  worship,  is  so  dear  to  all  that 
are  of  David's  mind,  that  they,  are  willing,  not  only  to  par- 
chase  it  with  their  prayers,  but  with  their  blood.  '*  I  count 
not  my  life  dear  unto  me,^  saith  the  apostle, ''*  so  I  may  fi- 
nish my  course  with  joy,  and  the  ministry  wbich  I  have  re- 
ceived of  the  Lord  Jesus.**  And  again;  *'  I  am  ready  not 
only  to  be  bound,  but  .to  die  at  Jerusalem  for  the  name  of 
the  Lord  Jesus."  {Acts  xx.  24,  and  xxi.  13)  They  prefer  Je- 
rusalem above  their  greatest  joy.  And  this  is  a  high  honour, 
that  God  doth  confer  upon  the  prayers  of  his  servants,  that 
whereas  all  their  good  and  comfort  flows  from  the  house  of 
God,  the  very  house  of  God  itself  doth  reap  benefit  by  their 
prayers.  Though  it  be  his  rest,  the,  place  wherein  he  de- 
lighteth,  the  place  which  he  .filleth  with  his  glory  ;  yet  the 
glory  of  his  own  house  shall  be  bestowed  upon  i^  in  answer 
to  his  servants'  prayers.     \     ) 

We  have  considered  the  duty :  before  we  make  applica- 
tion^  let  us  consider  the  root  and  ground  of  the  dutjr,  which 
is  love.  "  They  shall  prosper,  that  love  it^  The  lore  of  the 
church,  is  the  foundation  of  all  our  prayers  and  endeavours, 
for  the  prosperity  of  the  church.  A  man  will  niot  Yery 
hastily  seek  the  good  of  those  ^hom  he  doth  not  love :  and 
therefore  whei^  Christ  requireth  that  we  should  Idve  our 
enemies,  he  addeth  as  a  fruit  of  it,  that  we  should  pray  for 
them.  (Maith.  v.  44)  Love  made  Jonathan  intercede  with 
his  father  for  David,  even  when  he  knew  his  displeasure 
ai^nsthim — much  more,  will.it.mbve  us  , to  intercede -with 
God  for  his  behoved  people,  the  spouse  of  his  own  son. 

1.  Love  is  a  fundamental  passion,  the  fountain  of  all  the 
rest:   prayer  is   nothing  else  but  the  affection   of  desire 

n  Loquitur  plin^  parentis  afibctu,  qucm  nulla  pomit  delectare  felidtis,-«ztor- 
ribus  quos  parturivit.  ,  Verbi  gratii,  li  dives  quitpiani  mulieri  paapercule  dicat, 
'Ingredrre  tp  ad  prandiom  meum,  ted  quern  gestas  in^ntttluni,  idiBqne font, 
quoniam  plorat  «t  molestus  est  nubis,'  nunquid  faciei  ?  Nonne  magia  eligct  }go- 
nare,  qukm,  exposito  pignore  caro,  sola  prandere  cum  diTite  ?  Iia  Moses,  ftc 
Berru  in  Cant.  Scrm.  12. 


SEHM.  VII.]       PEACE    OF    JEUUSALEM.  445 

sanctified  and  presented  unto  God  for  the  things  we  need. 
Love  natural  being  the  fountain  of  natural  desires ;  love 
sanctified  must .  consequently  be  the  fountain  of  prayers, 
which  are  sanctified  desires.  ° 

2.  Love  is  a  special  root  of  obedience ;  *^  Faith  worketh 
by  love.**'  Love  hath  a  constraining  virtue,  is  as  the  sail  to 
the  ship,  the  wing  to  the  bird,  the  spirits  to  the  blood,  the 
wheel  to  the  chariot,  that  keeps  all  in  motion.  The  more 
love,  the  more  activity  ever  :  the  more  we  love  the  church, 
the  more  solicitous  we  shall  be  for  her  peace. 

3.  Love  hatha  very  great  interest  in  God,  it  isq/*andyroi7i 
him,  and  therefore  it  can  find  the  way  unto  him.  (1  John  iv. 
7»  16)  As  water  which  comes  from  the  sea,  runs  to  the 
sea,  the  Lord  cannot  but  hear  the  voice  of  his  own  work  in 
us.  Every  one  that  loves,  is  born  of  God;  and  a  fathefs 
ear  is  open,  to  a  loving  child.  This  is  the  foundation  of 
prayer,  that  we  can  call  God  father.  (^Rom.  viii.  15.  Matth, 
vi..9)  .Every  one  that  loves,  knows  God.  Other  things  are 
known  by  knowledge  ;  but  God  is  known  by  love.  Come, 
taste^  and  see  how  gracious  the  Lord  is.  .  Experimental, 
comfortable  knowledge  of  God  we  can  have  none,  but  in  the 
face  of  Christ,  in  whom  he  is  all  love.  When  Moses  desired 
to  see  God'^s  glory,  he  answered  him  by  causing  his  good- 
ness to  pass  before  him.  {Exod.  xxxiii.  18,  19)  The  more 
we  love  God,  the  more  he  reveals  his  goodness®  to  us; 
which  knowledge  of  him  is  the  ground  of  our  calling  upon 
him.  God  is  love ;  as  things  of  nature  move  to  each  other, 
earth  to  earth,  water  to  water ;  so  love  in  us,  moves  to  love 
in  God.  Now  as  if  you  bind  a  piece  of  wood  to  steel,  the 
loadstone  draws  the  wood  for  the  sake  of  the  steel  to  which 
it  is^ joined  :  so  when  our  prayer  is  joined  with  love,  it  is 

,  thereby  drawn  up  unto  God,  who  is  love.  Love  is  the  key 
of  heaven.  As  love  to  the  church  made  Esther's  petition, 
so  love  to  Esther  made  the  King^s  answer:  God  will  hold 
out  the  sceptre  of  his  love  to  those  prayers  which  proceed 
from  love.'  Love  of  the  brethren  is  an  evidence  of  God's 
dwelling  in  us  by  his  spirit,  which  is  a  spirit  of  love.  (2>7tm. 
i.  7)  And  the  Lord^s  ears  are  readily  open  to  those  prayers, 
wl^ich  are  made  by  the  help  of  th^  spirit  of  love  in  us,  {Rom* 

>  Afuin.  \2,  qu.  25.  art.  2.  et  22.  qu.  28.  ar.  4.  •  John  zv.  15. 


446  PEACE    OF    JERUSALEM.  [SEIIM.  VII. 

viii.  26.  John  iv.  24)  Lastly,  where  there  is  love,  there  it 
eonfideace  towards  God ;  and  confidence  hath  free  access  to 
the  throne  of  grace.  (Heb.  iv.  16.  1  John  iti.  21,  22) 

4.  Love  hath  an  excellent  virtue  in  it  to  season  all  duties ; 
is  as  salt  in  the  sacrifice;  it  makes  the  duty  hearty;  and 
God  loves  cheerfulness  as  well. in  praying,  as  in  giving.  It 
makes  a  man  urgent  and  impoituaate,  ^'  qaicquid  agU,  valde 
agit  ;^  puts  up  strong  cries.  It  is  stroiu;  ae  death,  which 
yfiU  take  no  denial ;  it  keeps  the  mind  intent  upon  prayer. 
Love  turned  Mary'^s  thoughts  from  a  mere  civil  entertaining 
pf  Christ,  into  desires  of  hearing  him.  Love  stirs  up  faith 
to  eye  and  fix  on  promises,  '*  et  qust  valde  volnaias^  laoile 
credimus.*"  Love  facilitates  duty,  and  makes  the  heart  ood« 
atant  in  it.  Ruth  loved  Naomi,  and  so  went  thorou^  with 
her.  Weak  things,  by  the  strength  of  love,  will  w&atmte  oo 
hard  things:  a  hen  will  fly  upon  a  devout  of  love  to  her 
pbickens.  One  m€m  with  An  engine^  may  move  mora  than 
ten  men  with  their  own  strength  :  love  is  an  engine^  mskes 
the  soul  able  to  manage  hard  duties,  to  shoot  a  pmfer  as 
high  as  heaven.  Lastly,  love  is  full  of  arguments :  no  nan 
wiU  ever  want  something  to  plead  in  bdialf  of  what  he  loves. 
AH  the  strength  of  the  mind  and  powers  of  nstttre  wait 
upon  love,  to  contrive  and  cast  about  for  the  good  of  the 
thing  loved.  How  witty  was  the  love  of  the  womaa  of  Ca- 
naan to  her  daughter,  who  cpuld  pi<|k  an  argument  out  of 
a  repulse,  fmd  turn  that  which  seemed  a  reproach^,  ittio  a 
petition. 

Lpve  is  thM  which  commends  every  service  to  God,  -the 
touchstone  by  which  all  our  duties  are  to  be  tried..  Mar- 
tyrdom "i  without  love  is  nothing;  (1  Cor,  xiii.  i.  8)  trvth' 
without  lovQ  is  nothing ;  <2  Thess.  ii.  10)  prayer  wiAhovt  leive 
is  nothing.  Doeg  was  detained  before  the  Locd  ^  bwt  his 
hatred  (9  David  brought  a  curse  upon  him  for  /til  his  pcayvr- 
(1  Sam.  xxi.  7)  The  Lovd  looks  not  to  pretasce  hiit  to 
tmthf  and  witt  aosw^  every  man  according  to  the  love  or 
to  the  idoU  i^  hjs  own  h«Mnt.  {Ezek^  xiv.  l-rr^).  ▲  man 
may  pruy  for  th^  4k¥xc!k  of  God  only  out  of  seWdove  (es  ihe 


f  VId.  ScuU.  obflenr.  m  MaL  c.  42.  EtStuckii  Andq.  Con  v.  L  2.  c.  5.        t 
jSewione  fit,  non  diltctSone :  Aug,  in  VuAm  43.  r  Ste  dooet  dait,  nl  aos 

cintum  ottcndat  verititem,  Yeram  etiam  impertiat  cahUMem;  ji^m  da  Gnc* 
Chrac  o.  U,  U. 


5&RM.  VII.J     PEACE    OF    JtRUSALKM.  447 

Jews  were  to  pray  for  BabyloUy  Jer,  xxix.  7)  because  his 
own  safety  is  involved  ia  it;  as  tb^  life  of  the  ivy  depends 
upojs  the  standing  of  the  oak  :  but  true  prayer  f»r  the  church 
is  thiit  which  is  grounded  upon  love  of  the  church  itself; 
upon  zeal  for  God's  truth  and  worship,  upon  delight  in  his 
oracles  and  presence :  because  here  only  the  means  of  salva- 
tion and  the  word  of  life  is  dispensed ;  because,  in  the  dis- 
tresses of  the  church,  God's  name  is  blasphemed,  the  blood 
and  spkrit  of  Christ  is  injured,  the  glory  of  the  gospel  is 
eclipsed,  the  enemies  of  God  are  comforted.  *'  What  wilt 
tbou  do,''  said  Joshua,  ^'to  thy  great  name?**  Neheraiah 
and  Esther  were  great  enough  themselves ;  but  the  afflicdowi 
of  the  church  made  them  mourn  and  pray. 

And  as  no  duties  are  acceptable  unto  God  which  do  not 
proceed  ont  of  love,  so  no  pretence  of  love  is  acceptabU 
unto  him,  which  doth  not  put  forth  its^  into  duty.  This 
was  the  proof  of  David's  love;  '*  I  love  the  Lord,  I  will  oall 
upoa  hioa*''  (Psabn  cxvi.  1,  2)  This  the  proof  of  Paul'i 
love ;  ^'  My  heart's  desire  and  prayer  for  Israel  is,  that  they 
might  be  saved.'*  {Rom*  x.  1)  When  God  is  aagry,  we  find 
Moses  in  the  gap.  {Ptalm  cvL  23)  When  Israel  flies, 
Joshua  prays ;  when  the  plague  is  amongst  the  people,  David 
is  at  the  altar.  (2  Sam.  xxiv.  25)  When  enemies  are  in 
arms,  Jehoshaphat  and  Asa  are  upon  their  knees;  when 
Rabshekah  is  railing,  Hezekiah  is  entreating  the  Lord.  Here 
is  the  proof  of  love,-^it  draws  out  the  soul  into  ail  sealous 
endeavours  for  the  peace  of  the  ehureh.  Where  there  is  no 
other  ability,  yet  love  will  pray.  And  as  Solomon  saitli  of 
a  p0or  wise  man,  we  may  say  of  a  poor  praying  man,  that  be 
hath  a  great  hand  in  delivering  the  city.  (Eccles.  ix.  15) 
The  meanest  Christian  may  pray  for  the  peace  of  thrs  diurch. 

But  I  must  apply  my  exhortation  in  the  use  of  ^is  doc^ 
trine  unto  those,  who  must  do  more  than  pniy#  who  have 
hands,  as  well  as  kwe^ ;  power,  as  weU  as  prayer^  to  pi>l 
forth  to  God*  In  how  unsettled  and  discomposed  a  oondi- 
tftOQ  the  chareh  of  God  is  yet  amojigsl  ua,  livery  man^s  icyea 
MS,  and  (I  think)  every  good  maoVi  lieanrt  doth  90110W  to  sae^ 
the  holy  ordinances  of  Christ  by  multitudes  quite  forsaken, 
the  JmJ^  truth  of  Christ  by  many  conuptfed  with  the  leaven 
of  heresy  and  blasphemy ;  emissariesy  walking  up  and  dosm 
to  draw  away  credulous  and  unstable  souls  into  by-paths,  to 


44U  PEACE    OF   JERUSALEM.   .      [sERlf.  VH. 

follow  every  '.ignis  fatuus^  which  doth  mislead  them.  MuU 
titudes  of  active  and  vigilant  enemies,  who  know  how  to  work 
under  a  disguise^  *  and,  by  good  words  and  fair  speeches,  to 
deceive  the  hearts  of  the  simple.  Multitudes  of  credulous/ 
ductile,  and  unstaid^  spirits  tossed  up  and  down,  and  '^  car-' 
ried  about  with  every  wind  of  doctrine  by  the  sleight  and 
cunning  craftiness  of  men,  who  lie  in  wait  to  deceive.*** 
We  see  how  fast  these  evil  weeds  have,  grown,  what  advan- 
tages  the  enemy  hath  taken  in  all  places  to  sow  his  tares  and 
lay  liis  leaven ;  how  greatly  his  hopes  have  been  raised,  and 
his  attempts  encouraged  by  the  experience  which  he  hath,  of 
the  lubricity  and  instability  of  the  vulgar  people  amongst  us. 
As  it  is  said  that  the  chief  priests  moved  the  people  against 
Christ ;  (Mar.  xv.  11)  so  the  common  enemy  instils  his  poi- 
son into  the  people,  to  try  if,  by  degrees,  he  can  bring  things 
into  a  flame  and  commotion,  like  that,  ^cts  xix. ;  and  then 
have  some  crafty  Demetrius  in  a  readiness  to  cry  up  I)iana« 
And  you  may  observe  how  cunningly  the  scene  is  laid :— - 

1.  Cry  up  a  boundless  and  universal  liberty  for  eveiy  man 
to  teach,  to  publish,  to  insinuate  into  others  whatsoever  doc* 
trines  he  please,  be  the  tendency  of  them  never  so  destroctive 
to  truth,  peace,  and  godliness." 

2.^  Cry  down  the  coercive  power  of  the  magistrate  in  mat- 
ters of  religion,  that  so  there  may  be  no  hedge  to  keep  the 
wolves  out. 

3.  Bring  into  contempt  the  faithful  and  able  ministers  of 
the  gospel,  as  hirelings  and  seducers;  that  so  whatever 
arguments  they  shall  produce  in  defence  of  the  truth,  may  be 
wholly  enervated  and  blown  over  by  the  prejudice  against 
their  persons. 

4.  Decry  learning,  and  the  schools  of  the  prophets,  as 
things  rather  dangerous  than  subservient  unto  religion;  that 
so  there  may  be  no  smith  in  Israel,  lest  the  Hebrews  make 
them  swords  and  spears.  (1  Sam.  xiii.  19) 

5.  Cry  down  the  maintenance  of  the  Ministry,  that,  when 
that  is  wholly  taken  away,  no  man  may  breed  his  child  to  a 
hungry,  lean,  starved  profession:  that  so  emissanes,  who 

•  Rom.  xvi.  18.  <  Ephes.  iy.  U.  •  Vi<L  jinlon.  Fob.  de  RcKg.  le- 

send.  1. 1.  c.  5. 8ect.81.««-JI#eIa^.  lom.  3.  in  Prfif. 


SEBM.  VII.]        PEACE    OF    JERUSALEM.  449 

shall  have  an  invisible  maintenance  from  abroad,  may  have 
the  freer  entertainment  to  spread  their  snares. 

6..  Put  doctrines,  which,  in  their  own  proper  colours, 
would  not  be  swallowed,  into  a  disguise ;  give  them  a  periwig 
(if  I  may  so  speak)  and  another  name,  that  they  may  not  be 
known  to  be  the  thing  which  they  are ;  that,  in  the  dark  and 
under  a  veil,  Leah  may  go  for  Rachel,— and,  in  a  mantle,  the 
Devil  may  be  Samuel. 

I  doubt  not,  but  that  your  eyes  are  open  to  see  the  dang^: 
I  beseech  you,/ let  your  hearts  be  awakened  to  consider  of  ex- 
pedients to  prevent  it. 

That  ma^^istrates  have  a  care  and  duty  lie  upon  them  to 
look  after  the  interest  of  the  church  of  Christ'',  and  to  see 
that  that  may  be  preserved  from  pernicious  and  destructive 
evils ;  that  the  officers  and  members  thereof  do,  in  their 
several  stations,  the  several  duties  belonging  unto  them, 
(though  I  doubt  not  but  you  are  settled  in  so  wholesome  a 
persuasion)  give  me  leave,  in  three  words,  to  demonstrate 
unto  you. 

First, — The  Lord  dicl  expressly  command,  that  idolaters, 
and  enticers  to  idolatry,  blasphemers,  presumptuous  and  pro- 
fane despisers  of  God's  law,  should  be  punished.  *^  He 
that  sacrificeth  unto  any  God,  save  unto  the  Lord  only,  he 
shall  be  utterly  destroyed.*"  (Exod.  xxii.  20)  '*  He  that 
blasphemeth  the  name  of  the^  Lord,  shall  surely  be  put  to 
death  ;  and  all  the  congregation  shall  certainly  stone  him ; 
as  well  the  stranger,  as  he  that  is  born  in  the  land,  when  he 
blasphemeth  the  name  of  the  Lord,  shall  be  put  to  death .^ 
{Lev.  xxiv.  16)  *'  The  soul  that  doth  aught  presumptuously, 
whether  he  be  born  in  the  land,  or  a  stranger,  the  same  re- 
proacheth  the  Lord ;  and  that  soul  shall  be  cut  off  from 
among  his  people.*"  {Num.  xv.  30,31.  See  Deut.  xiii. 6 — 16) 
Now  these  punishments  could  not  be  dispensed,  but  by  those 
who  did  bear  the  sword ;  therefore  they  that  bear  the  sword, 
have  a  care  upon  them  to  preserve  the  church  of  God  from 
destructive  evils. 

Secondly,— Princes  are  commanded  to  *  kiss  the  Son,' 
whereby  is  noted  their  love,  duty,  care  of  him  and  his  in- 

«  jiug.  ep.  166.  cont.  ep«  Fvmen.  1. 1.  c.  10»  Cont.  Crcfcon.  Gram.  1.  .3.  c.  51. 
VOL.   IV.  2   O 


450  P£AC£    OF   JERUSALEM.        [SERM.  VII. 

terestS;  not  to  suflTer  dny  to  dishonour  him,  or  to  profane 
his  worship.  (Psalm  ii.  12)  And,  for  this  purpose,  the 
'  law  was  put  into  the  hand  of  the  king,'  (Deut.  xvii.  18) 
not  barely  in  order  to  his  private  conversation,  (for  so  it  was 
common  to  all)  but  as  a  keeper  and  maintainer  of  it,  that  he 
might  cause  others  to  keep  it  too. 

Thirdly, — In  conformity  hereunto  godly  magistrates,  in 
the  scripture,  have,  from  time  to  time,  been  zealous  to  vin- 
dicate the  church  of  God  from  all  subversive  and  dangerous 
corruptions,  and  to  command  that  all  things  should  be  done 
in  the  church  according  to  the  direction  of  God  in  his  word. 
Joshua  commanded  the  priests  to  take  up  the  ark  and  bear 
it  before  the  people.  {Josh,  iii.  6)  David  took  special 
order  for  bringing  home  the  ark.  (2  Sam.  vi.  2)  In  the 
first  Book  of  the  Chronicles,  in  many  chapters,  we  read  of 
his  singular  care  in  setting  in  order  the  worship  of  God. 
And  if  it  be  said,  that  ^  he  did  this  by  special  direction  and 
inspiration  from  God  ;' — It  is  true  he  did  so ;  but  it  is  pro- 
bable, that  God  would  not  have  singled  out  a  king  for  that 
service,  if  his  purpose  had  been,  that  kings  should  have  at- 
tended only  civil  affairs.  But  to  shew  that  this  care  was  npt 
extraordinary  to  one  prince  only,  we  read  of  others  taking 
the  same  course.  We  find  Asa  purging  the  church  from 
strange  gods,  high  places,  images,  and  groves,  and  com- 
manding the  people  to  seek  the  Lord,  and  to  do  the  law : 
and  this  was  so  far  from  unsettling  the  state,  that  it  is  said, 
**  the  kingdom  was  quiet  before  him.''  (2  Chron.  xiv.  2—6) 
And  after,  upon  the  persuasion  of  the  prophet,  it  is  said, 
he  '  took  courage '  to  do  the  like :  yea,  he  *  put  away  his 
mother  from  being  queen,  because  she  had  made  an  idol  in 
a  grove,'  and  cut  it  down,  and  stamped  it,  and  burnt  it; 
(chap.  xi.  8, 16)  and  presently  it  follows, ''  there  was  no  more 
war,''  Sec.  verse  19.  And  the  very  same  blessing  followed 
the  very  same  zeal,  in  the  reign  of  Jehoshaphat  his  son  ;  *'  be 
took  away  the  high-places,  and  commanded  tiie  people  to  be 
taught ;  and  the  fear  of  the  Lord  fell  upon  all  the  kingdoms 
that  were  round  about  Judah,  so  that  they  made  no  war 
against  him."  (2  Chron.  xvii.  6—10)  Hezekiah  began  his 
reign,  the  first  year  and  first  month,  with  reforming  the  church 
and  restoring  God's  worship ;  (2  CAron.  xxix.  3 — 11)  and  so 
continued  to  do.     (Chap.  xxx.  1^  3,  12,  22,  and  xxxi.  1, 11, 


SEKM.  VII.]        PEACE    OF    JKHUSALEM.  451 

21)  So.  Mana8seh,  afler  his  repentance.  (2  Chron.  xzxiii. 
15,  16)  or  Josiah,  this  testimony  is  given,  that  **  like  unto 
him  there  was  no  king  before  bioi,  nor  after  him  ;^  (2  Kings 
Kxiii.  25)  and,  except  only  the  unhappy  action  wherein  he 
died,  there  is  nothing  recorded  of  him  but  his  care  to  purify 
the  church  of  God.  (2  Chron.  xxxiv.  35)  The  like  holy  care 
we  find  in  Nehemiah  for  the  house  of  God|  and  the  officers 
thereof:  (Neh.  xiii.  9—14,22)  and  in  Zerubbabel  to  build 
the  temple.  (Zech.  iv.  7,  10)  And  we  find  when  idolatrous 
corruptions  crept  into  the  house  of  Micah,  and  into  the  tribe 
of  Dan,  it  is  imputed  to  this,  ^'  Because  there  was  no  king 
in  Israel;^'  no  civil  power  to  restrain  men  from  doing,  every 
one,  what  was  good  in  his  own  eyes.  (Judg,  xvii.  5,  G,  and 
xviii.  1)  V 

I  know  what  will  be  said  to  this ; — "  That  it  belonged  to 
the  church  of  the  Jews  only,  whose  kings  possibly  were 
herein  types  of  Christ:  but  diat  now  the  people  of  Christ 
are  a  willing  people,  and  therefore  not  to  be  under  any 
coercion.'*— 

Hereunto  I  answer,  l.That  what  is  written,  is  for  our 
(earning.  The  examples  of  good  princes,  in  the  Old  Testa- 
ment, are  recorded  for  the  instruction  and  encouragement 
of  magistrates  now.  Otherwise,  by  this  pretence,  we  might 
cast  off  all  the  holy  examples  unto  any  good  work,  which  are 
given  us  in  the  Old  Testament. 

2.  Though  Christ's  people  be  a  willing  people,  yet  so  far 
as  they  have  flesh,  they  are  weak  as  well  as  willing  :  {Mattk, 
xxvi.  1)  and  being  subject  unto  sin,  they  must  needs  be  sub- 
ject unto  government  too.  For  wherever  there  is  a  body  of 
men,  who  are,  through  sinful  Weakness,  subject  to  miscar* 
riages,  there  is  a  necessity  of  some  government,  and  super- 
inspection,  to  prevent  and  heal  such  miscarriages. 

3.  Where  there  are  the  same  reasons  of  a  practice,  the 
same  practice  ought  to  continue,  except  we  find  abrogation 
and  repeal :  but  the  same  reasons  remain  still.  The  truth  and 
worship  of  God  ought  to  be  as  dear  to  magistrates  now  as 
then :  Leaven  and  corruption  creeps  into  the  church  as  well 
now  as  then.  God  is  as  much  dishonoured,  the  souls  of  men 
as  much  endangered,  Satan  as  busy  an  adversary  now  as 
then :  therefore,  the  same  means  ought  to  be  used  now  as 
then. 

2o2 


452  PEACE    OF    JERUSALEM.         [SERM.  VII. 

4.  There  are  hypocrites  and  heretics  in  the  church,  as  well 
as  a  willing  people,  against  whom  we  find  severity  used  by 
Christ  himself  and  hia  apostles.  Christ  made  a  scourge,  and 
drove  the  buyers  and  sellers  out  of  the  temple.  {John  ii.  15) 
Peter  pronounced  a  doleful  sentence  upon  Ananias  and  Sap- 
phira.  {Acts  v.  4,  5,  9)  .  These,  indeed,  were  extraordinary 
acts :  but  they  teach  us,  that  an  evangelical  estate  hath 
need  as  well  of  a  rod,  as  of  a  spirit  of  meekness.  (1  Cor. 
iv.  21) 

'  5.  It  is  prophesied  of  the  times  of  the  gospel,  that  ^^  kings 
nhall  be  nursing.fathers  unto  the  church.^'  {Isa.  xlix.  23) 
And  of  them  the  Apostle  saith,  '*  They  are  for  a  terror  unto 
evil-doers,  and  a  praise  to  those  that  do  well  ;'*  {Rom,  xiii. 
3,  4)  which  words  are  comprehensive,  respecting  good  and 
evil,  as  well  in  the  first  table  as  in  the  second.  Again,  the 
apostle  exhorteth  that  "  prayers  be  made  for  kings,  and  all 
in  authority,  that  under  them  we  may.  lead  quiet  and  peace- 
able lives  in  all  godliness  and  honesty.'"  That  which  is  the 
end  of  our  prayer,  is  likewise  the  end  of  their  power  and 
government.  And  if  it  be  their  duty  to  provide  for  quiet, 
peace,  and  honesty,  it  is  also  to  provide  for  godliness  too^ 
(1  Tim.  ii.  1,  2)  And  accordingly  we  find  the  great  care  of 
Constantii^e,  ^  Theodosius,  Yalentinian,  Justinian,  and  other 
Christian  emperors,  in  making  edicts,  calling  councils,  in- 
hibiting heresies,  as  we  read  in  the  histories  of  their  times. 

6.  Whatever  things  are,  ^  per  se,'  subversive  and  dangerous 
to  the  prosperity  of  states  and  nations,  come  under  the  pro- 
per cognizance  of  the  civil  magistrate  to  prevent :  but  here- 
sies, blasphemies,  idolatries,  impieties  against  God,  do  as  well 
endanger  the  prospejity  of  states,  as  sins  against  the  second 
table.  1 .  Because  God  is  as  much  provoked  by  the  one  as 
by  the  other.  And  it  is  remarkable  that  the  great  sin,  men- 
tioued  in  the  case  of  the.  captivity  of  Judah,  was  their  '  de- 
spising of  the  messengera  of  God."  (2  Chron.  xxxvi.  16) 
2.  Because  such  sins  do  more  exceedingly  divide  and  untie 
the  bands  of  love  and  amity,  which  Christian  truth  doth 
preserve,  than  other  more  civil  differences,  and  so  loosen  the 
hearts  of  men  one  from  another. 


y  Cod.  de  sum.  Trin.  et  fid.  Cathol.  de  HseieticM,  Mtnicbidi,  JtxteU,  Pagttia, 
Acta  Concil.  Ephes.  torn.  5.  cap.  14,  19. 


SERM.  VII.]         P£AC£    OF    JERUSALEM.  463 

Lastly:  This  doctrine  hath  been  by  our  learned  writers* 
maintained  against  the  doctrines  of  the  Ronoan  church'':  for 
they  are  the  men,  who,  to  maintain  Papal  supremapy,  and  to 
keep  all  ecclesiastical  power  within  themselves,  have  shut 
out  the  civil  magistrate  from  it:  which  I  only  name,  that 
you  may  consider  what  hands  they  are  that  sow  such  doc- 
trines amongst  us,  with  a  purpose,  no  doubt,  to  make  use  of  a 
boundless  license,  to  instil  corrupt  doctrines  into  as  many 
as  they  find  fit  tinder  to  catch  that  fire.  Since,  therefore, 
such  a  charge  doth  evidently  lie  upon  magistrates  to  use 
their  power  for  the  peace  and  prosperity  of  the  church,  the 
Lord  doth  accordingly  expect  from  them  the  discharge  there- 
of.     Where  he  gives  talents,  he  will  call  for  an  account. 

But  it  may  be  objected,  Is  not  this  to  abridge  and  apnul 
that  liberty,  which  ought  to  be  indulged  to  the  consciences 
of  men  ? 

I  answer,  first  in  general,  and  by  way  of  concession ; — 
God  forbid  that  any  should  assume  dominion  over  the  con- 
sciences of  men.  The  Apostle  himself  said,  "  We  are  not 
lords  over  your  faith ;  we  are  but  helpers  of  your  joy.^ 
(2  Cor,  i.  24)  It  would  be  a  high,  and  withal  a  vain  attempt. 
A  high  attempt ;  for  no  man  can  give  law  further  than  he 
can  reward  and  punish,  accuse  and  convince :  but  no  man 
can  either  search,  or  reward,  or  punish  the  conscience ; 
therefore  no  man  can  give  law  unto  it.  And  upon  the  same 
reason  it  would  be  a  vain  attempt ;  for  none  but  a  Divine  eye 
can  see  the  conscience ;  therefore  none  but  a  Divine  law  can 
bind  it.  If  such  words  or  such  writings  be  blasphemous 
and  subversive  to  church  or  state,  or  both,  and  highly  dero- 
gatory to  the  honour  of  Christ,  civil  restraint  can  reach 
them  :  but  thoughts  it  cannot  reach  ;  they  are  unsearchable 
by  a  human  eye,  and  therefore  unreducible  to  a  human 
power.  And  again ;  God  forbid  we  should  straighten  liberty,, 
which  Christ  hath  purchased  for  us.     Let  every  man  ^<  stand 

s  JeweVs  defence,  p.  519,  610.  Pet,  Martyr.  loc.  com.  Class.  4.  c.  13.  sect. 
31,  32,  33.     Bp.   Andrexcs"  Toriura  Torti,  p.  364—382.    Dr.  Reynolds*  Confer, 
with  Hart.    BUson,  o{  Christian  subjection.     Davenant.  de  Jud.  ctNorm.  fidci,' 
cap.  16.  p.  91 — 94.    Carlelorif  of  Jurisdiction.     Rivet^  Explicat.  Decalog.  p.  258, 
268.  •  fic//arm.  de  Pontif.  Rom.  lib.  Leap.  7.     Lib.  de   Laicis,  cap.  xvii. 

18.— Baron.  An.  428.  sect.  7.  536.  sect.  107.  538.  sect.  31.  546.   sect.  13.  549. 
sect.  8. 


454  PEACE   OF   JEKUSALEM.       [SERK.  VII. 

fast  in  the  liberty  wherewith  Christ  hath  made  him  free :'" 
whom  Christ  hath  made  free,  cn^ed  be  that  man  who  shall 
go  about  to  entangle  him  in  any  such  yoke  of  bondage,  as 
is  contrary  to  that  freedom. 

Secondly,  In  particular  we  say,  L  Where  men  agree  in 
the  main  fundamental  doctrines  of  truth  and  godliness,  in 
the  substantials  of  faith,  worship,  and  obedience,  there  ought 
to  be  a  mutual  love,  toleration,  and  forbearance  of  one  an- 
other in  differences,  which  dre  not  subTersive  unto  faith  and 
godlitiess.  'So  long  as  we'wfilk  by  the  same  rule,  and  mind 
the  same  things,-— wherein  in  other  things  we  differ,  we  are 
to  wait  upon  God  to  reveal  even  the  same  unto  us.  {Pkil. 
iii.  15) 

2.  We  say,  Christ  did  never  either  pu[|*chase,  or  permit  to 
any  man,  professing  himself  a  Christian,  a  liberty  to  subvert, 
or  endeavour  to  subvert,  by  blasphemous,  heretical,  idola- 
trous, or  irreligious  and  impious  doctrine,  the  foundations  of 
faith,  worship,  and  holy  obedience,  which  he  hath  laid  in  his 
church ;  or  to  remoVe  (if  I  may  so  speak)  the  antient  land- 
marks of  Christian  religion.  The  great  truths  of  Grod,  the 
great  interests  of  the  gospel,  ought  t6  be  dearer  to  us  than 
the  liberty  of  any  blasphemous  or  impious  tongue  or  pen. 
1  3.  Magistrates  are  wisely  and  cautelouiBly  to  distinguish 
between  wcfiak  brethren,  and  wicked  malicious  disturbers  of 
the  doctrines  of  salvation,  and  peace  of  the  church,  as  the 
apostle  doth  between  the  bewitched  Galatians,  and  those  that 
bewitched  them,  concerning  whoiii  he  iMuth,  '*  I  would  they 
were  even  cut  off,  that  trouble  you  ;^  (Gal.  t.  12)  which  im- 
precation he  would  not  sure  have  uttered  against  them,  if,  in 
sowing  theit  false  doctrines,  they  had  only  matte  use  of  a 
lawful  liberty.  *» 

4.  With  the  word,  such  a  lenity  and  moderation  is  to  be 
used  as  first  to  '<  reprove,  rebuke,  exhokthemf  ^th  aU  long- 
suffering  and  doctrine ;"  (2  Tim.  iv.  2)  to  admonish  them 
once  and  again ;  and,  when  they  are  found  unredaimable, 
then  to  reject  them.>  (2'tV.  iii.  10) 

5.  We  are  to  distinguish  between  the  conscience  of  the 
seducer,  and  the  spreading  and  infection  of  his  doctrine. 

l>  Vid.  Thuan,  EpistoUm  ad  Henii.  4.  Gallic  Regcm,  Historiae  suae  prK&ain. 


S£RM.  VII.}       PKACJb    OF    J£liUSALEM.  455 

It  beloDgeth  unto  the  care  of  the  magistratey  ^  to  eiideavour 
the  conrerting  and  reclaiming  of  him  ;  which  though  it  can- 
not be  effected,  yet  further  and  principal  care  must  be  used 
to  prevent  the  spreading  of  infection.  This  was  done,  in  the 
apostles^  time,  by  rejecting  a  heretick,  refusing  to  have 
brotherly  communion  and  society  with  him.  So  an  effectual 
means  may  be  used  to  keep  the  leaven  from  the  lump.  Use 
what  mercy  and  lenity  you  judge  most  consonant  unto  Chris* 
tian  meekness,  towards  the  persons  themselves ;  but,  above 
all  things,  be  zealous  for  the  purity  and  peace  of  the  church, 
wherein  divisions  and  subdivisions  exceedingly  tend  to  weak- 
en, to  distract,  to  betray  it.  We  have  to  do  with  wise  and 
vigilant,  with  subtile  and  sedulous  enemies, — who  formerly 
were,  and  no  doubt  still  are,  intent  upon  their  design  to 
bhake  this  nation  from  the  true  protestant  religion,  wherein, 
as  the  Duke  of  Roan  gravely  observed,  the  interest  thereof 
did  stand.  And  I  believe,  if  the  new  things  which  are 
broached,  were  duly  examined,  you  would  find,  in  most  of 
them,  if  not  legible  characters  (as  the  doctrines  which  deny, 
or  diminish  original  sin,  and  affirm  free-will),  yet  a  secret  as- 
pect and  tendency  towards  Rome.  They  cry  down  our  mi- 
nisters as  no  ministers  of  Christ :  and  so  did  Champney,  and 
Kellison,  and  the  Romanists  heretofore.  They  cry  down  our 
ordinances  as  polluted,  and  impure,  and  not  to  be  joined  in; 
and  so  the  Pope  forbad  the  English  papists,  in  Queen  Eliza- 
beth's time,  to  join  in  the  same  worship  and  ordinance  with 
Protestants.  They  cry  down  learning,  and  schools  of  pro* 
phets :  and  what  greater  advantage  can  a  learned  papist  have, 
than  to  have  none  but  unlearned  adversaries  to  dispute  with- 
al  ?  They  teach  adoration  of  Christ  in  a  sinful  man  at  his 
feet,  a  plain  manuduction  to  adoration  of  Christ  in  a  host. 
They  tell  you,  they  dare  not  limit  Christ's  body  to  heaven  ;*- 
a  handsome  step  towards  corporal  presence  in  the  sacrament 
by  transubstantiation.  They  press  to  follow  a  light  within, 
secretly  intimating  imperfection  in  the  scripture,  unto  which, 
why  may  not  as  well  ecclesiastical  traditions  be  added,  as  an 

c  Opto  equidem,  ut  si  fieri  potest,  nemo  de  fratribus  pcreat.  Si  tamen  quosdam 
schismatum  duces,  et  disaenttonis  auctores  non  potuerit  ad  salutis  ▼iam  consilium 
salubre  rcYocarc,  csteri  tamen  vel  simplicitate  capti,  vcl  errove  inducti,  vel  aliqua 
fallentis  astutiae  calliditate  dcccpii,  vos  a  fallaciae  laqueis  solvite,  &c.  Cypr,  de 
unitat.  Eccles. 


456  PEACE    OF    JERUSALEM.        [sEH&I.  VII. 

imaginary  light?  They  say,  we  must  follow  the  commands 
of  that  light;— -a  shrewd  preparation  to  any  desperate  at- 
tempt, when  season  and  advantage  calls  for  it.  The  Lord 
give  ypu  wisdom  to  foresee  evils :  they  are  better  prevented 
than  suppressed.     And  for  that  purpose,  be  pleased — 

To  encouracre  orthodox,  godly,  and  learned  ministers,  and 
the  schools  of  learning  ;  vindicate  and  protect  them  from  re- 
proach and  contempt.  When  Alexander  the  Great  sent  am- 
bassadors unto  Athens,  requiring  them  to  deliver  up  their 
orators  into  his  hands  ;  Demosthenes,  ^  in  his  oration  there- 
upon to  the  people,  tells  them  a  fable  out  of  ^sop,  that  the 
wolves,  being  at  war  with  the  sheep,  sent  a  message  unto 
them,  that  if  they  would  live  at  quietness,  and  have  a  firm 
peace  concluded,  they  should  yield  up  their  dogs  unto  them: 
which  as  soon  as  they  had  done,  they  were  devoured  by  the 
wolves.  The  like  artifice  use  our  adversaries  now ; — that 
they  may  make  a  prey  of  the  people,  their  principal  care  is 
to  pull  down  our  ministry,  and  schools  of  learning  ;  that  so, 
the  watchmen  being  removed,  the  sheep  may  be  exposed  to 
ruin. 

To  take  care,  that  all  who  own  Christian  religion  '  amongst 
us,  be  required  to  attend  upon  the  ministry  and  dispensation 
of  the  gospel ;  that  they  may  not  presumptuously  exempt 
and  deprive  themselves  of  the  means  of  grace  and  salvation, 
as  of  my  knowledge  some  do ;  who  have  wilfully,  for  these 
many  years,  withdrawn  themselves  from  any  Christian  as- 
ttemblics,  where  God  is  worshipped,  or  his  name  made 
known. 

To  endeavour  to  heal  and  close  up  breaches  amongst 
brethren,  that  men,  agreeing  in  faith,  worship,  and  obedience, 
may  be  no  longer  strange  to  one  another,  but  join  hand  in 
hand  against  the  dangers  which  are  threatened  from  a  com- 
mon adversary  ;  who,  at  those  unhappy  breaches,  hath  let 
in  these  little  enemies  to  open  the  door  unto  him. 

To  secure  and  set  mounds  about  fundamental  doctrines ; 
and,  for  that  purpose,  to  take  ctLve  for  public  and  private  ca- 
techising. 

To  provide  that  ministers  may  be  known  to  be  orthodox 

d  Plularch»  in  Dcmosth.  •  Vid.  ^ug,  £p.48,  50. — Alting,  thecdog.  pre- 

blematic.  part  3.  prob.  19. 


S£UH.  VII.]       P£AC£    OF    J£liUSAL£M.  457 

in  the  great  and  weighty  controversies  between  us  and 
Rome;  that  wolves  may  never  privily  creep  in  under  sheep'^s 
clothing. 

To  hinder  the  printing  and  spreading  of  dangerous  and 
infectious  books,  either  from  ports  or  presses,  or  any  other 
way  of  diffusing  leaven  into  the  people. 

I  conclude  with  this  profession,  that  I  have  not  pressed 
this  doctrine  of  the  peace  of  the  church  to  the  straightening 
or  grieving  of  any,  who  love  our  Lord  Jesus  in  sincerity.  I 
know  the  best  men  know  but  in  part,  and  must  mutually 
bear  with,  and  pray  for  one  another,  that  wherein  they  differ, 
God  will  reveal  himself  unto  them.  My  aim  and  desire  hath 
been  to  preserve  the  foundations,  to  keep  the  protestant  re- 
ligion  from  such  encroachments,  as  may  insensibly  make  way 
for  the  endangering  of  it.  We  see  what  we  could  hardly 
have  believed,  how  facile  and  flexible  the  minds  of  many 
people  are  to  be  seduced  and  carried  into  opinions,  which, 
some  years  since,  they  would  as  hardly  have  been  persuaded 
to  believe  that  they  should  live  to  embrace,  as  Hazaei  was 
that  he  should  rip  up  women  with  child. 

The  Lord  make  you  tender  of  his  people,  vigilant  against 
his  enemies,  zealous  for  his  church,  valiant  for  the  truth. 


DEATH'S    ADVANTAGE,    1657. 


TO  THE  HONOURABLE 

JOHN    CREW,    ESQ. 


SlB, 

Having  been  prevailed  with  by  the  earnest  desires  of  those 
who  were  nearly  related  unto  that  worthy  gentleman,  at 
whose  funeral  this  Sermon  was  preached,  to  let  it  (after  it 
had  been  itself  so  long  buried)  something  unseasonably  revive 
and  go  abroad  into  the  world,  I  have  taken  the  boldness  to 
prefix  so  honourable  a  name  as  yours  before  it,  upon  a  double 
account — one  relating  unto  the  deceased  gentleman,  the  other 
unto  myself.  For  the  former,  if  we  may  take  the  character 
of  a  wise  and  worthy  man  by  the  aifection  which  he  beareth, 
and  choice  which  hemaketh  of  eminent  examp/es,  whose  pru- 
dence and  piety  to  follow, — I  may  truly,  and  therefore,  with- 
out flattery  to  you  or  him,  pronounce  this  dear  friend,  now 
with  God,  a  very  rvise  and  a  very  good  man,  having  been  fre- 
quently an  ear-witness  of  the  singular  honour  he  did  bear  to 
your  person  (in  mentioning  of  whose  zeal  and  care  to  pro- 
mote the  glory  of  God,  the  truth  of  the  gospel,  the  interest 
of  religion,  and  good  of  your  country,  he  did  greatly  delight 
to  expatiate),  and  whom  he  did  propose  to  himself  as  a  spe- 
cial pattern  for  his  imitations.  For  mine  own  part,  as  I  have 
the  same  reasons  which  moved  him  to  bear  an  honourable 
and  high  esteem  towards  your  person,  and  the  gifts  and 
graces  of  God  bestowed  upon  you ;  so  you  have,  by  your 
abundant  favours  to  me,  and  particularly  your  earnest  and 
solicitous  endeavours  to  have  preserved  my  station  in  the 
university,  when  changes  in  the  states  caused  changes  there, 
laid  so  great  a  debt  upon  me  as  I  have  no  way  discharged, 
but  only  by  putting  you  over  to  the  best  paymaster,  and,  in 
my  prayers,  commending  you  unto  Him,  who  doth  not  forget 
your  labour  of  love.  To  his  gracious  protection  I  commend 
you,  and  all  the  branches  and  interests  of  your  family,  and 
remain 

Your  humble  and  most  obliged  servant, 

Ed.  Reynolds. 


DEATH'S    ADVANTAGE: 


Opened  in  a  SERMON,  preached  at  Northampton,  at  the  Funeral  of  Peter 

Whale r,  Esq.  then  Mayor  of  the  said  Town. 


PHIL.  I.  21. 

For  me  to' live  is  Christy  and  to  die  is  gain. 

The  Apostle,  having  saluted  these  Philippians,  and  testi- 
fied his  sincere  love  unto  them,  and  hearty  prayer  for  them, 
in  the  eleven  first  verses, — doth,  in  the  next  place,  endeavour 
to  comfort  them  against  any  ofi'ence  or  trouble,  which  they 
may  sustain  by  the  occasion  of  his  sufferings  for  the  gospel, 
verse  12,  13 ;  assuring  them  that  they  tended  to  the  defence 
thereof;  many  being  thereby  provoked,  and,  by  the  example 
of  his  courage  and  comfort,  ^  animated  to  speak  the  word 
without  fear/  verse  14.  And  although  some,  indeed,  had 
evil  and  envious  intentions  to  reproach  his  apostleship,  and 
to  add  affliction  to  his  bonds,  yet  Christ  being  preached,  he 
did  rejoice,  notwithstanding  his  own  sufferings ;  as  knowing, 
that  by  the  benefit  of  their  prayers,  and  by  the  supplies  of 
the  spirit  of  Christ,  his  own  salvation,  and  the  glory  of  the 
Lord,  should  thereby  be  promoted,  verse  16—20.  And  if 
the  Lord  may  be  thus  magnified,  and  himself  saved ;  if  his 
life  may  tend  to  the  honour  of  Christ,  and  his  death  to  his 
own  advantage ;  he  is  most  indiflferent  and  contented  to  yield 
to  God^s  holy  will  either  way :  for,  saith  he,  *^  To  me  to  live 
is  Christ,  and  to  die  is  gain.^'  ''  If  I  live,  my  work,  my  con- 
versation,  my  ministry,  will  be  wholly  to  serve  and  glorify 
him  ;  and  if  I  die,  my  death  will  not  only  be  glorious  unto 
him,  but  gainful  unto  me ;  I  shall  be  ever  with  the  Lord, 
*  which  is  best  of  all!''" — The  Apostle,  therefore,  is  at  a 
stand,  in  a  strait  betwixt  two,  which  to  choose :  Oa  the  one 


460  death's  advantage.      [serm.viii. 

side,  Christ  will  be  magnified  in  the  edification  of  his  church: 
on  the  other  side,  he  will  be  magnified  in  the  salvation  of 
his  servant:  the  one  will  be  fruitful  to  the  Philippians;  and 
the  other,  gainful  to  himself.  He  is  wholly,  therefore,  indif- 
ferent whether  he  live  or  die ;  because  Christ  will  be,  both 
ways,  an  advantage  unto  him ;  and  he  shall  be,  both  ways, 
serviceable  to  the  glory  of  Christ. 

We  see  the  coherence,  connexion,  and  scope  of  these 
words.  Some  versions,  as  ours,  make  them  two  distinct 
propositions :  "  To  me  to  live  is  Christ ;— To  me  to  die  is 
gain.*"  Some  others  make  them  but  one  proposition,  thus: 
**  In  life  and  in  death,"  or  whether  I  live  or  die,  "  Christ  is 
to  me  gain."" 

In  the  words,  there  are  two  parts  considerable :  First,  The 
propositions  themselves.  Secondly,  The  specification  of  the 
subject,  to  whom  they  belong. 

The  propositions  are,  according  to  both  readings,  these 
three.  First,  •'  To  live  is  Christ."  Secondly,  **  To  die  is 
gain.^'  Thirdly,  ^^  Christ  is,  both  in  life  and  in  death,  gain.^ 
The  specification  of  the  subject  of  these  propositions,  to 
whom  they  belong,  "  to  me,"  a  believer,  who  am  willing  and 
desirous  that  Christ  may  be  *•'  magnified  in  my  body,'* 
whether  it  be  by  my  life,  or  by  my  death ;  as  being  much 
more  tender  and  solicitous  of  his  honour,  than  of  mine  own 
particular  safety. 

First,  then,  ''  To  live  is  Christ,"'  or  Christ  is  life  unto  us. 
It  is  true,  many  men  live,  who  are  without  Christ  in  the 
world,  an  animal  or  a  natural  life  to  themselves,  to  other 
men,  to  carnal,  to  secular,  to  sinful  purposes:  but  being 
alienated  from  the  life  of  God,  we  may  say  of  them,  as  the 
Apostle  doth  of  sensual  and  delicate  widows,  that  they  are 
**  dead,  whilst  they  live."  Our  true  life  is  founded  in  the 
life  of  Christ.  "  Because  I  live,  ye  shall  live  also.**  (John 
xiv.  19)  ^*  He  that  hath  the  Son,  hath  life ;  he  that  hath  not 
the  Son.  hath  not  life.''  (1  John  v.  12) 

Now  Christ  is  our  life'  in  every  way  of  causality.  First, 
He  is  the  author  and  efficient  of  our  life,  whether  we  speak 
of  life  natural :  ^'  In  him  was  life,  and  the  life  was  the  lio:ht 
of  men:  he  lighteth  every  man  that  cometh  into  the  world.*' 

»  Vid.  Fr.  Comar.  torn.  1.  p.  288. 


SERM.  Vfll.]       death's    ADVANTAGE.  461 

{John  i.  4,  2)  '*  By  him  all  things  consist."  {Col.  i.  17) 
*'  In  him  we  live,  and  move,  and  have  our  being."  {Actn 
xvii.  28)  '*  He  formed  us  in  the  belly ;  his  hands  made  us 
and  fashioned  us  round  about.**'  {Job  x.  8.  Jer,  i.  5.  Psalm 
cxxxix.  15,  16)  In  every  work  of  continued  creation,  the 
Son  worketh  as  well  as  the  Father.  '*  My  Father  worketh 
hitherto,''  saith  he,  "  and  I  work.''  {John  v.  17)  Or  whether 
we  speak  of  life  spiritual,  the  life  of  grace ;  *'  I  live,*'  saith 
the  Apostle;  "  yet  not  I,  but  Christ  liveth  in  me.''  (Gal.  ii. 
20)  In  him  is  the  primitive  seat  of  life  and  grace,,  from 
whom  it  is  diffused  upon  his  body.  For  as  the  head  and 
the  members  are  ajiimated  by  one  soul,  so  Christ  and  his 
church  by  one  spirit;  we,  being  joined  unto  the  Lord,  are  one 
spirit  (1  Cor,  vi.  17)  Or  lastly**,  whether  we  speak  of  life 
eternal,  the  life  of  glory,  this  "  our  life  is  hid  with  Christ  in 
God  ;  and  when  Christ,  who  is  our  life,  shall  appear,  we  shall 
also  appear  with  him  in  glory."  {CoL  iii.  3,  4)  .Of  these  two 
especially,  the  life  of  grace,  and  the  life  of  glory,  1.  Christ 
is  the  efficient  cause,  '  per  modum  pretii,'  as  a  meritorious 
procurer  of  it,  laying  down  no  less  a  price  than  his  own  life, 
to  purchase  ours.  For  **  we  are  bought  with  a  price;" 
(1  Cor,  vi.  20)  and,  by  virtue  of  that  price,  we  are  "  quick- 
ened together  with  him."  {Ephes.  ii.  5)  2.  "  Per  modum 
principii,'  by  his  Holy  Spirit  fashioning  us  to  his  life  and 
likeness*^:  for,  being  a  second  Adam,  he  is  unto  us  a  *  quick- 
ening spirit;'  (1  Cor.  xv.  45)  and  having  life  in  himself,  doth 
derive  it  upon  whom  he  will.  (JoA/i  v.  21,  26)  "As  the 
living  Father  hath  sent  me,  and  I  live  by  the  Father,  so  he 
that  eateth  me,  shall  live  by  me."  {John  vi.  57) 

Secondly,  Christ  is  the  matter  of  our  life.  As  meaf*  is  the 
matter  on  which  life  feedeth,  and  by  which  it  is  preserved ; 
so  Christ  is  the  spiritual  manna,  the  bread  which  came 
down  from  heaven  ;  of  which  they  who  eat,  shall  live.  {Job 
vi.  51)  The  sacrifices,  after  they  were  offisred  for  expiations, 
were,  many  times,  eaten  for  the  comfort  and  reviving  of 
those  who  oflFered  them.  Christ,  therefore,  who  was  our 
pasflover,  having  offered  himself  as  a  propitiation,  to  take 

fc  Vid.  ^ug.  de  Gen.  td  lit.  I.  4.  c.  ll.et  lib.  5.  c.  20.  «  Gomar.  torn.  3. 

ditp.  15.  et  Parker  de  desccn^  Hb.  3.  sect.:  49.  *  Aug.  Tract  26.  in  Johtn;— 

Suseb,  cont.  Marcel,  cap.  12. 


462  death's  advantage,      [serm.  viii. 

away  our  sin  by  the  sacrifice  of  himself,  was  thereupon 
pleased  to  institute  his  last  supper,  and  therein  to  set  forth 
himself  as  that  spiritual  food,  whereby  the  life  of  grace  in 
his  people  is  nourished  and  preserved.    .,, 

Thirdly,  Christ  is  the  very  form  of  spiritual  life  in  a  be- 
liever, in  which  respect  he  is  said  to  live  in  us,  and  to  be 
formed  and  fashioned  in  us,  as  the  child  is  shaped  in  the 
womb  of  the  mother;  {Gal.  iv.  19)  and  this  both  as  '  forma 
essentialis/ — the  very  soul  that  actuateth  a  believer; — he  is 
a  quickening  spirit.  '^  If  Christ  be  in  you,  the  body  is  dead 
because  of  sin;  but  the  spirit  is  life  because  of  righteousness.'^ 
{Rom.  viii.  10)  And  as  ^  forma  exemplaris,^  the  ideal,  model, 
and  pattern  of  our  life ;  for  he  hath  given  "  us  an  example 
that  we  should  follow  his  steps.*"  (1  Pet.  ii.  21) 

Fourthly,  Christ  is  the  end  and  scope,  at  which  our  whole 
life  is  to  aim  and  to  be  directed ;  it  must  be  wholly  conse- 
crated unto  him.  ^  Nothing  in  all  our  concernments  must 
be  so  dear  unto  us  as  Christ.  Whether  we  live,  we  must 
live  to  him ;  or  whether  we  die,  we  must  die  to  him ;  because 
'*  for  this  end  he  both  died  and  rose  again,  that  he  might  be 
the  Lord  both  of  the  dead  and  of  the  living.^  {Ram.  xiv.  7, 
8,  9)  Therefore  as  by  bringing  forth  much  fruit  we  do  glo- 
rify the  Father,  {John  xv.  8)  so  also  do  we  thereby  honour  the 
Son,  out  of  whose  fulness  we  receive  grace  for  grace ;  for 
'^  he  that  honoureth  not  the  Son,  honoureth  not  the  Father." 
{John  V.  23)  This  seems  here  principally  intended,  *'  to  me, 
to  live  is  Christ :  My  life,  time,  studies,  employments,  are 
wholly  taken  up  in  the  things  of  Christ ;  that  he  may  have 
honour  and  service  by  me."  Wicked  men  live  to  themselves ; 
to  them,  to  live  is  lust  and  vanity ;  they  follow  their  own 
wills ;  they  walk  in  the  imagination  of  their  owu  hearts ; 
they  rule  Uiemselves  by  no  counsel  but  their  own  carnal  and 
corvupt  wisdom :  as  it  is  said  of  Jei'oboam,  that  he  set  up  a 
worship, ''  which  he  had  devised  of  his  own  heart;"  (1  Kings 
xii.  33)  and  the  people  professed  to  Jeremy,  that  they  would 
do  whatsoever  should  go  forth  out  of  their  own  mouth.  (Jer. 
xliv.  17)  They  direct  all  they  do  to  themselves,  looking 
after  only  their  own  gain,  ease,  pleasure,  credit,  advantage ; 

•  Qiii  esse  ¥ult  sibi  et  noa  Ubi,  nihil  esse  incipit  jnter  omnia  :  Bim.  in  oootr. 
Serm.  20. 


SERM.VIII.]       death's    ADVANTAGE.  463 

fasting,  eating,  drinking  to  themselves,  and  assembling  them- 
selves for  corn  and  wine.  {Zech.  vii.  6.  Hos.  vii.  14)  They 
withdraw  themselves  from  that  subjection  and  subordination 
wherein  God  hath  placed  them,  and  do,  in  effect,  say  as 
Pharaoh,  **  Who  is  the  Lord,  that  I  should  obey  his  voice  T 
{Exod.  V.  2)  Now  this  is  very  strange  folly ;  because  our 
salvation  and  the  glory  of  Christ  are  twisted  together,  as  the 
coherence  of  the  19th  and  20th  verses  of  this  chapter  doth 
demonstrate.  When  we  neglect  his  glory,  we  forfeit  our 
own  salvation ;  and  when  we  seek  our  own  salvation,  he  es- 
teemeth  himself  glorified  thereby.  As  when  a  great  stone 
doth  fall  from  an  arch,  the  little  ones  that  were  bound  and 
knit  in  by  it,  do  fall  for  company ; — so  when  men  do  neglect 
the  great  end  of  living  to  the  honour  of  Christ,  they  do  greats 
ly  endanger  all  their  own  subordinate  ends  thereby. 

What  is  it  then  for  Christ  to  be  our  life,  or  for  a  man  truly 
to  say,  '*  To  me  to  live  is  Christ  T    It  is  first,  in  our  hearts, 
to  acknowledge  him  for  our  Lord,  unto  whom  we  owe  our 
time  and  stren^,  our  fear  and  honour.  (Isai.  viii.  1 1 .  Mai. 
i.  6)     Secondly,  In  our  lives,  to  do  every  service  with  good 
will,  and  in  singleness  of  heart,  as  unto  him.  {Eph.  vi.  5,  6, 
7)     To  do  it  by  a  warrant  from  his  word ;  '*  I  will  hear  what 
God^the  Lord  will  say;''  {Psalm  Ixxxv.  8)  proving  what  is  the 
good  and  perfect  and  acceptable  will  of  God  ;    {Rom,  xii.  2) 
and  what  it  is,  which  Christ  would  have  us  to  do.  {Acts  ix. 
6)     To  set  him  always  before  us,  and  to  do  every  thing  as  in 
his  presence,  and  with  a  desire  to  approve  our  hearts  in  well- 
doing unto  him.  {Psalm  xvi.  8)     For  as  he  behaved  himself 
towards  his  father,  doing  always  those  things  that  pleased 
him,  {John  viii.  25,  and  vi.  38)  so  are  we  to  behave  ourselves 
towards  him,  who  as  he  hath  made  us  the  sons  of  his  Father 
by  adoption,  {John  xx.  17)  so  is  he  himself  our  Father  by  re- 
generation, and  calleth  us  in  one  respect  his  ^  brethren,'  and, 
in  another,  his  *  children.'  {Heb.  ii.  II,  12, 13)     To  do  every 
thing  unto  his  glory,  as  vessels  fitted  for  our  master's  use, 
and  prepared  unto  every  good  work.  (2  Tim.  ii.  21)    To 
value  our  life  not  chiefly  for  itself,  but  for  the  service  which 
therein  we  aie  to  do  unto  our  Lord.   **  I  count  not  my  life,^ 
saith  the  Apostle,  ''  dear  unto  myself,  so  that  I  may  finish  my 
course  with  joy,  an4  the  ministry  which  I  have  received  of 
the  Lord  Jesus.''  {Acts  xx.  2)    And  herein  likewise  we  imi- 


464  death's  advantage,      [serm.  viii. 

late  his  example,  who,  in  conformity  to  the  command  of  his 
Father,  did  hiaiself  lay  down  his  own  life  for  his  sheep,  and 
became  obedient  unto  death,  even  the  death  of  the  cross, — a 
servile,  an  ignominious,  a  cursed  death/  {John  x.  11,  15,  18. 
Phil.  ii.  8)  This  it  is  for  a  man  to  say,  **  To  me  to  live  is 
Christ;^  my  thoughts,  studies,  aims,  purposes,  employments, 
do  all  fix  and  terminate  upon  him ;  how  I  may  bring  glory  to 
his  name,  bow  I  may  promote  his  interest  and  kingdom ; 
how  I  may  live  the  rest  of  my  time  in  the  flesh,  not  nnto 
mine  own  lusts,  but  unto  his  will,  unto  whom  my  soul  and 
salvation  was  dearer  than  his  own  life.  Since  his  blood  was 
my  price,  his  glory  must  be  my  business.  For  he  therefore 
*^  died  for  all,  that  they  which  live,  shpuld  not  henceforth 
live  unto  themselves,  but  unto  him  which  died  for  them  and 
rose  again;'  (1  Pet.  iv.  1,  2.  1  Cor.  vi.  19,  20.  2  Cor.  v.  14, 

We  see  how  Christ  is  life.  Let  us  next  enquire  to  whom 
he  is  so.  "  To  me,''  saith  the  Apostle,  '*  to  live  is  Christ'' 
There  is  much  of  the  life  of  religion  in  pronouns  and  adverbs, 
in  persons  and  the  manner  of  doing  things.  To  those  whom 
the  Father  hath  given  him,  he  is  life  :  to  those  that  believe, 
he  is  precious.  (1  Pet.  ii.  7)  To  others,  he  is  a  stone  of 
stumbling,  and  a  rock  of  ofi'ence,  and  his  gospel  a  savour  of 
death  unto  death.  He  is  not  at  all  in  their  thoughts  or  cares 
to  please  or  glorify  him.  They  are  not  at  a  point,  so  he  may 
have  honour,  whether  it  be  by  their  life  or  death :  but  so  they 
may  have  pleasure  or  profit,  so  their  carnal  desires  may  be 
gratified,  and  their  interests  secured,  let  what  will  become  of 
his  name  or  honour.  Therefore  let  us  make  sure  the  pro- 
noun here,  "To  me;'^  that  /am  one,  who  am  willing  Christ 
should  be  magnified  by  me  auy  way,  whether  by  life  or 
by  death  :  otherwise  we  cannot  say,  "  To  me  to  live  is  Chrisf 

Thus  far,  all  runs  very  smoothly  unto  Christian  ears. 
"  To  hve  is  Christ,  h^  our  Lord  j*^  therefore  unto  his  service 
and  honour,  must  our  whole  life  be  consecrated  and  devoted. 
No  difficulty  in  all  thijs. 

The  next  proposition  seems  mpre  strange  and  paradoxical, 
that  to  die  should  be  gain.     Many  philosophers  <  have  spoken 

'  Vid.  Lips,  de  Grace  cap.  12.  Casaub,  in  Baron,  exercit.  16.  c.  77.  f  jtrrimn. 
Epictet  I.  4.  c.  10.  Senec.  Consol.  ad  Mart,  et  Polyh.  et  Ep.  24,  30,  6$,  M.  An- 
ion, 1. 3.  sect.  3. — Plutarch,  consol.  ad  ApoU. 


SERM.  VIII.]    death's   advaktage.  405 

many  kind  and  flattering  words  concerning  death ;  that  it  is 
the  end,  solution,  period,  remedy  of  all  our  cares,  sorrows, 
labours,  fears;  a  debt;  a  tribute;  a  sleep;  a  harbour,  or 
haven;  a  rest,  a  quiet  repose  after  all  our  griefs  and  miseries. 
But  none,  I  think,  did  ever  go  so  far  as  to  make  it  gain  :  and 
it  may  seem  to  be  no  other  nor  better  gain,  than  that  which 
the  apostle  speaks  of.  Acts  xxvii.  21,  ''A  gaining  of  loss:" 
for  what  kind  of  gain  would  one  think  can  there  be  found  in 
that,  the  very  formal  being  and  nature  whereof  doth  consist 
in  nothing  but  loss  ? 

^  1.  There  is  in  it  the  loss  of  a  man's  substance.  '  His  house 
knows  him  no  more  ;^  (Job  vii.  10)  his  lands,  his  place,  his 
tenants,  rents,  revenues,  own  him  no  longer.  If  there  were 
^judgement  at  law  given  against  a  man,  overthrowing  his 
whole  estate,  stripping  him  of  his  house  over  his  head,  the 
money  in  his  purse«  the  corn  in  his  bams,  the  cattle  in  his 
fields,  the  clothes  on  his  back,  leaving  him  as  naked  as  the 
world  at  first  found  him,  would  any  man  call  this  gain  ? 
Death  isjust  such  a  judgement;  leaveth  a  man  no  more  land 
than  his  grave,  no  more  clothes  than  his  shroud,  no  more 
house  than  his  coffin.  No  difference  but  this:  in  the  one 
judgement,  possibly  a  stranger ;  in  the  other,  a  son,  or  a  kins- 
man, succeeds  ;  but  as  to  a  man^s  self,  it  is  all  one. 

2.  But  when  all  these  things  are  gone,  haply  friends  may 
recruit  a  man  again,  as  they  did  Job.  (Chap.  Ixii.  11)  We 
read  of  the  incredible  bounty  of  princes  and  states  to  the 
people  of  Rhodes,  after  they  had  been  sorely  ruined  by  an 
earthquake,  insomuch  that  their  calamity  proved  an  advan- 
tage unto  them\  But  in  death,  there  is  a  loss  of  friends, 
as  well  as  of  estate ;  wife,  children,  all  part  at  the  grave,  and 
never  meet  till  the  resurrection. 

3.  Though  means  and  friends  be  ,all  lost,  yet,  if  a  man 
could  keep  possession  of  himself,  it  may  be,  his  head  or  his 
band,  his  wit  or  his  labour,  would  repair  his  losses  again. 
But  death  is  the  losing  of  a  man^s  self,  no  hand  left  to  work, 
no  head  left  to  contrive  :  it  tears  a  man  asunder  from  himself, 
and  sends  his  parts  as  far  distant  as  either  heaven  or  hell  are 
from  the  grave.  Now  after  all  these  losses  of  estate,  of 
friends,  of  wisdom,  of  strength,  of  a  man's  very  self,  what 

h  Polyb,  hist.  1.  5.-*-Fruinir  diis  iratis.  Jw, 
VOL.   IV.  2  H 


466  death's  advantage.      [serm.  viiik 

possible  room  is  there  left'  foV  g^in,  when  he  that  should 
enjoy  it,  is  himself  lost  ?  ^ 

All  this  notwithstanditig,  Odd  must  be  tine^  andevery  maa 
a  liar.  Death  is  gain  ;  and  gain  we  must  find  in  it)  before 
we  leave  it. 

.First,  Let  us  take  it  at  the  worst  view  which  a  beli^er 
can  have  of  it,  as  it  is  an  '  enemy  i*  for  so  the  apostle  calls  it, 
1  Cor,  XV.  26.  And  so  it  was  esteemed  by  Christ  himself, 
who,  though  in  love  to  us,  and  in  obedience  to  his  father,  be 
submitted  unto  it,  yet  testified  his  natural  desire  to  have  de- 
clined it,  when,  with  strong  cries,  he  prayed  once  and  again, 
^'  d  my  Father,  if  it  be  possible,  let  this  cup  pass  fr6m  me." 
You  may,  not  without  shew  of  reason  say,  What  gain- is  to  b^ 
expected  from  an  enemy  ?  Many  times  friends  themselves^ 
when  it  comes  to  the  point  of  gain,  to  this  question,  '  Who 
will  shew  us  any  good  Y  are  shy,  and  draw  in  their  friendship. 
Laban,  though  JaooVs  father-in4aw,  grudged  him  the  benefit 
of  that  bargain,  which  himself  had  before  nM>st  willingly 
consented  unto.  Joab  was  Absalom's  friend  ;  yet  Absaioiob 
burnt  up  his  coim. 

Yet  we  may  not  deny  *,  but  that  a  man  may  have  gain  by 
an  enemy,  as  poison  unto  some  creatures  afibrdeth  nourish* 
ment.  Telephus  had  his  imposthume  opened  by  the  dart  of 
an  enemy,  which  was  intended  for  his  hurt.  Those  roises 
(they  say)  are  sweetest,  which  grow  near  unto  garlick :  the 
nearness  of  an  enemy  makes  a  good  man  the  better.  And 
therefore  the  wise  Roman,  when  Carthage,  the  einulous  city 
of  Rome,  was  destroyed,  said  truly,  '^  Now  our  affairs  are  in 
more  danger  and  hazard  than  ever  before.*^  When  Saul, 
David^s  enemy,  eyed  and  persecuted  him,- — this  made  him 
walk  more  circumspectly,  pray  more,  trust  in  Qod  more :  he 
*'  kept  his  mouth  with  a  bridle,  while  the  wicked  were  before 
him.''  {Psalm  xxxix.  1)  A  hard  knot  in  the  wood  drives  a 
man  to  the  use  of  his  wedge.  A  malicious  enemy  that 
watcheth  for  our  halting,  will  make  us  look  the  better  to  our 
ways.  And  so  death,  by  the  nearness  thereof,  and  by  the 
frequent  meditation  thereupon,  makes  us  more  careful  of  our 
great  account, — more  solicitous  to  make  sure  oar  peaee  with 
God,  to  wean  our  hearts  from  worldly  and  pembmg  com- 

>  Vtd.  PlutarcK  lib.  de  capUnda  ab  hosdbua  utilitaie. 


sERM.  viri.]    death's  advantage.  407 

forUy  to  lay  up  a  good  foundation  for  the  time  to  come,  that 
we  may  obtain  eternal  life ;  to  get  "  a  city  which  hath  foun- 
dations, whose  builder  and  maker  is  God." 

But  it  may  be  said,  ^  All  this  gain  is  from  death  at  a  dis- 
tance, while  we  are  out  of  its  possession.  Is  there  any  gain 
from  such  an  enemy^  while  we  are  under  his  power  ?'  Yes, 
«ven  here,  there  may  be  gain.  Was  not  the  fire  an  enemy  to 
the  three  children  P  were  not  the  lions  enemies  to  Daniel  ? 
yet  they  were  rebuked.  '*  When  a  man's  ways  please  the 
Lord,  he  maketh  his  enemies  at  peace  with  him."  {Prov.  xvi. 
7)  Laban  pursued  Jacob  in  great  anger :  Esau  meets  him, 
as  we  may  suppose,  with  hostile  purposes  ;  but  the  Lord,  by 
his  powerful  proridence,  over-ruled  their  hearts,  that  they 
could  not  hurt  him. — Saul,  David's  father-in-law,  persecutes 
him :  and  Achish  the  King  of  Gath,  from  whence  Goliath 
came,  (whom  David  had  not  long  before  slain,  and  who 
could  not  but  for  tliat  reason  be  hated  at  that  place)  gives 
him  entertainment  God  can  make  *'  Moab  a  covert  for 
his  outcasts,*^  as  he  was  unto  the  father  and  mother  of  David. 
(Isa.  xvi.  4.  1  Sam.  xxii.  3,  4)  Though  death  be  an  enemy, 
the  Lord  can  weaken  it,  disarm  it,  pull  out  the  sting  of  it, 
and  make  us  at  peace  with  it. 

But  you  will  say,  All  this  is  rather  harm  suspended,  than 
gain  obtained.  Is  thero  any  more  proper  and  genuine  gain 
to  be  found  in  an  enemy,  such  an  enemy,  having  us  under  his 
power  and  possession? — Surely,  yes.  We  find  the  Egyptians, 
bitter  enemies  to  Israel,  furnishing  them  with  jewels  of  siU 
ver,  jewels  of  gold,  and  raiments.  (Exod.  iii.  21,  22)  Was 
not  the  whale  that  swallowed  Jonah,  an  enemy,  a  very  typd 
of  our  enemy  here  ?  as  our  Saviour  tells  us,  Matth,  xii.  39,  40. 
Yet,  by  it,  was  Jonah  carried  safe  to  land;  he  regained  life 
by  that  which  devoured  him:  he  bad  been  drowned  in  the 
sea,  if  the  fish  had  not  found  out  the  shore  for  him. — Were 
not  the  waters  of  the  Red  sea,  and  of  Jordan,  enemies  to  those 
that  should  go  into  the  midst  of  them  ?  yet  through  these, 
did  Israel  gain  liberty  out  of  bondage,  victory  over  Pharaoh 
and  his  host,  and  possession  of  Canaan  their  promised  rest. 

Take  it  in  the  onroWi^.  Here  men  are  '  absent  from  the 
Lord,^  (2  Cor,  v.  6)  as  Jonah  is  said  to  have  fled  from  his  pre- 
sence, cast  out  into  a  sea  of  ciares,  troubles,  fears,  and  sor- 
rows.    Death  as  the  whale  devours  us,  and  lands  us  at  a  bet- 

2  H  2 


468  death's  advantage,     [serm.  viii. 

ter  sliore,  leads  us  from  the  thraldom  of  Satan,  from  the 
temptations,  aud  sufferings,  and  fiery  serpents,  which  we  meet 
with  in  the  wilderness  of  this  world,  and  brings  us  into  our 
heavenly  rest.  So  then,  even  under  the  notion  of  an  enemy, 
here  is  gain  from  death.  As  a  lamprey  is  esteemed  delicate 
meat,  when  the  string  of  the  back  is  taken  out ;  as  the  waters 
of  Marah  were  made  sweet  by  the  tree,  which  was  cast  inta 
it;  so  death,  being  by  the  cross  of  Christ  purged  of  venom 
and  bitterness,  is  become  useful  and  gainful  unto  us. 

Secondly,  Let  us  view  death  on  the  better  side ;  for  it  is 
a  plaited  picture  :  on  the  one  side,  it  looks  like  a  grim  and 
angry  enemy,  as  destructive- to  nature ;  on  the  other  side,  it 
hath  a  more  calm  and  friendly  aspect,  as  reconciled  unto  us 
by  Christ.  It  is  as  a  servant,  sent  from  a  father  to  call  his 
son  home  :  as  a  nurse  which  taketh  the  child  in  her  arms  to 
cariy  it  to  the  mother:  it  is  a  depository  entrusted  with  the 
custody  of  the  body,  and  shall  give  an  exact  account  thereof 
unto  Christ.  He  by  his  holy  body  hath  sanctified  the  grave, 
and  made  it  a  bed  to  steep  in.  We  find  angels  at  either  end 
of  Chrises  grave.  {John  xx.  12)  They  keep  the  saints  not 
only  in  their  ways,  but  in  their  graves.  The  jailer,  who  be- 
fore did  beat  Paul,  aud  scourge  him,  and  thrust  him  into  the 
inner  prison, — being  converted,  treated  him  after  another 
manner,  washed  his  stripes,  brought  him  into  his  house,  and 
set  meat  before  him.  {Acts  xvi.  33,  34)  Such  a  change 
there  is  in  death.  Before,  the  spirit  of  bondage  represented 
it  with  u  chain  and  scourge ;  it  kept  the  soul  down  under  the 
fear  and  dread  of  it: — but  now,  unto  a  believer,  by  Christ,  it 
is  so  far  altered,  that  it  is  become  part  of  his  dowry  and  por- 
tion, uumbered  up  by  the  apostle  amongst  those  good  things, 
which,  with  Christ,  are  graciously  bestowed  upon  us.  (1  C^r. 
iii.  22) 

We  will  consider  the  gain  we  have  by  this  friend,  first 
privatively^  then  positively. 

Privatively,  it  freeth  us  from  all  other  evil,  and  toilsome 
labours,  which  we  were,  by  the  curse  pronounced  against 
Adam,  subject  unto.  It  is  a  kind  of  Canaan,  a  rest,  a  sab- 
bath unto  believers.  "  Write,"  saith  the  Lord  from  heaven 
to  his  apostle,  '^blessed  are  they  that  die  in  the  Lord;  for 
they  rest  from  their  labours ;  {Rev.  xiv.  13)  they  enter  into 
peace,  they  rest  in  their  beds."  {Isai.  Ivii.  2) 


SEU.M.VIII.]        DEATHS    ADVANTAGE.  461) 

1.  They  rest  from  the  toilsome  captivity  and  tyranny  of 
sin,  a  burden  under  which  they  complain  as  too  heavy  fpr 
them  to  bear;  "  There  is  no  rest  in  my  bones  because  of  my 
sins ;  mine  iniquities  are  grown  over  mine  head,  as  a  heavy 
burden  they  are  too  heavy  for  me."  {Psalm  xxxviii.  3,  4,  6, 
8)     The  apostle  calleth  it  a  weight,  and  an  encompassing 
sin,  oyxoi,  vro>M<roifxla,  a  fat  and  heavy  body  ^  wholly  indis- 
posed for  an  athletic  employment.      This  body  of  lust  being 
<lestroyed,  they  are  '  made  perfect.**  {Heb.  xii.  23)     As  ivy 
which  hath  gotten  its  roots  into  all  the  joints  of  the  wall,  can 
never  be  quite  killed  till  the  wall  itself  be  demolished  ;  so  sin 
and  corruption,  being  deeply  seated  in  the  whole  nature  of 
man,  is  never  quite  slain  and  subdued,  till  the  whole  frame 
be  taken  down  and  dissolved. 

2.  They  rest  from  the  buffets  and  temptations  of  Satan. 
It  was  a  sore  conflict  for  the  apostle  to  fight  with  beasts  at 
Ephesus  \  whether  they  were  truly  or  metaphorically  such, 
beastly  men;  (I  Cor.  xv.  32)  but  his  combat  was  nothing  to 
the  messenger  of  Satan,  to  the  roarings  of  that  lion.     How 
rampant  and  outrageous  he  will  be  against  the  servants  of 
God,  when  the  Lord  is  pleased  to  lengthen  his  chain,  and  to 
give  him  liberty  !  what  dismal  fears,  what  hellish  impressions^ 
what  fiery  darts,  what  black  and  horrid  suggestions  he  will 
amaze  the  souls  of  poor  sinners  withal,  the  examples  and  ex- 
periences  of  many  of  God's  afflicted  people  can  abundantly 
testify :  insomuch  that  ^  their  soul  chooseth  strangling/  a^ 
Job  speaks.  {Job  vii.  15)     Now   being  by  death  translated 
into  Abraham^s  bosom,  they  are  far  removed  out  of  Satan^a 
reach ;  he  was  thrown  down  from  heaven,  and  can  never 
shoot  any  fiery  dttrts,  or  come  near  any  of  God's  servants^ 
there  to  affright  or  annoy  thnsm. 

3.  They  rest  from  the  cares,  sorrows,  snares,  toils,  tempta- 
tions of  the  world.  The  examples  of  sinners  do  not  endanger 
them  ;  the  sight  of  their  filthy  conversation  doth  no  longer 
afflict  th^m ;  thfi  fear  of  their  cruelties  and  persecutions  doth 
no  more  trouble  them  ;  "  there  the  wicked  cease  from  troub-> 
ling,  and  there  the  weary  be  at  rest;  there  the  prisoners  rest 

^  Vid.  Petri  Fabri  agonistic.  1.  2.  c.  1. — Methodius  apud  Epiphan.  haeres.  c.  i. 
*  Greg.Thotos.  Syntagma  juris,  lib.  31.  cap.  20. — Bcstias  Asiatic*  pressurae  :  T*r» 
tul.  de  resurrect,  carnis,  csp.  48. 


470  death's  advantage,      [sehm.  viii. 

together,  they  hear  not  the  voice  of  the  oppressor.^  (Job  iii. 

17,  I'S) 
4.  They  rest  from  the  dif&culties  of  duty  itself,  those  bard 

conflicts  which  the  heart  hath  against  comiption,  to  keep 
Itself  close  unto  God.  f'or  ^'though  the  spirit  be  willing, 
yet  the  flesh  is  weak  ;"  (Matth.  xxvi.  41)  and  though  **to 
will  be  present  with  us,  yet  how  to  perfoTtn  the  thing  that  is 
good  we  find  nof  {Rom.  vii.  18,  19,  21) 

Lastly,  As  they  are  delivered  from  these  past  evils^  as 
brands  snatched  out  of  the  burning,  so  are  they  likewise 
taken  away  from  evils  to  come,  as  Lot  was  from  the  destruc- 
tion of  Sodom,  when  the  angel,  by  a  merciful  violence,  laid 
hold  on  him  and  brought  him  forth.  (Gen,  xix.  16.  Isai, 
Ivii.  1) 

Secondly,  Positively.  This  gain  by  death  appears  in  the 
many  good  things,  which  we  receive  with  it  and  by  it. 

1.  It  brings  us  home  to  our  country  and  inheritance. 
Here,  in  this  life,  God'*s  servants  are  pilgrims,  strangers,  so- 
journers, amongst  enemies,  such  as  neither  know  nor  value 
them  :  we  are  called  out  of  the  world  and  separated  from  it, 
not  numbered  among  the  nations,  living  by  different  and  con- 
trary  laws :  and  hence  it  is  that  the  *  world  hates  as.'  (1  Pet, 
ii.  11.  John  XV.  19.  Ntimb.  xxiii.  9.  1  John  iii.  1)  Hence 
the  body  is  called  a  *  tabernacle,'  (2  Cor,  v.  1 .  2  Pet.  i.  13, 
14)  in  allusion  to  the  tabernacles'"  wherein  the  Patriarchs 
sojourned  as  strangers  ;  (Heb.  xi.  9)  unto  which  pilgrimage, 
and  unjixed  condition,  the  apostle  there  opposeth  '  a  city 
which  hath  foundations,'*  (ver.  10)  a  sure  house,  an  abiding 
kingdom  which  cannot  be  shaken.  (Heb.  xii.  28)  Here  in- 
deed we  are  said  to  be  in  Christ,  and  Christ  in  us  ;  (Ged.  ii. 
20.  Eph.  iii.  17)  but  there,  we  shall  be  with  Christ,  and  in 
his  presence,  which  the  apostle  tells  us  is  best  of  all,  much 
better  than  our  best  condition  here.  (Phil.  i.  23.  1  Thess.  iv. 
17.  2  Cor.  V.  8)  Here  we  ace  in  the  same  fainily  indeed  : 
(for  the  church  in  heaven  and  the  church  on  earth  is  but  one 
family,  Eph.  iii.  15)  but  we  are  yet  but  in  the  lower  rooms  of 
the  family,  in  the  work-house.  Death  leads  us  to  the  upper 
chamber,  to  the  banqueting-house,  to  better  company,  wher« 

n  Digest,  de  verborum  signiiicat.  1.  239.  sect.  2.— Af.  Anion.  1.  2.  sect.  17. — 
Tertul.  de  resur.  c.  41.  Diodor.  Sic.  1.  1.  M.  Anton.  1.  3.  sect.  11. 


SJillM.  Vni.]       DKA'iH'8    ADVAKTAG£.  471 

we  ftball  see,  know,  love,  aud  possess  Christ  perfectly  :  uod 
hereia  is  the  aqswer  of  Christ's  prayer,  {John  xvii.  24) 
*'  Father,  I  will,  that  they  also  whom  thou  hast  given  me,  be 
with  me  where  I  am,  that  they  may  behold  my  glory. '^ 

2.  It  estates  us  iu  life;  takes  away  one  life  to  carry  us  to 
another  and  a  better.  That  life  which  we  live,  is  mortal  and 
perishing  :  that  which  we  go  unto,  is  durable  and  abounding. 
{Job  X.  10)  The  ordinary  manna  which  Israel  gathered  for 
their  daily  use,  did  presently  corrupt,  and  breed  worms ; 
(Exod.  xvi.  10)  but  that  which  was  laid  up  before  the  Lord, 
the  hidden  manna  in  the  tabernacle,  did  keep  without  putre- 
faction, verse  33  :  so  our  life,  which  we  have  here  in  the 
wilderness  of  this  world,  doth  presently  vanish  and  corrupt ; 
but  our  life  which  is  kept  in  the  tabernacle,  our  *  life  which 
is  hid  with  Christ  in  God,^  (Co/,  iii.  4)  that  never  runs  into 
death.  Natural  life  is  like  the  river  Jordan,  emptier  itself 
into  the  Dead  Sea:  but  spiritual  life  is  like  the  waters  of  the 
sanctuary,  which,  being  shallow  at  the  first,  grow  deeper  and 
deeper  into  a  river,  which  cannot  be  passed  through  ;  water 
continually  springing  and  running  forward  into  everlasting 
life.  {Ezek.  Ixvii.  4,  5.  John  iv.  14,  and  vii.  38) 

Haec  brevis  est,  ilia  perennis  aqua. 


3.  It  makes  us  perfect  in  our  spiritual  part,  '^  The  spirits  of 
just  men  made  perfect.'**  (Heb,  xii.  23)  It  gives  us  our  white 
and  triumphal  robe.  °  (Rev.  vi.  11.  and  vii.  14)  It  fits  us  to 
be  *  presented  to  God  without  spot  or  wrinkle.'  {Eph.  v.  27) 
The  bodies  of  the  Saints  when  they  were  dead,  were  washed, 
{Acts  ix.  37)  both  as  a  pledge  of  the  resurrection,  and  also  as 
an  emblem  and  testimony  of  that  cleanness  and  purity, 
wherein  death  did  deliver  their  souls  up  unto  God. 

4.  It  keeps  our  relics  and  remainders  safe  for  a  glorious 
resurrection  ;  will  give  a  faithful  and  just  account  of  all  that 
it  hath  received,  and  will  restore  in  honour  what  is  received 
in  dishonour.  (1  Cor,  xv.  42,  43)  It  will  say  to  us,  as  the 
keeper  of  the  prison  to  Paul,  {Acts  xvi.  36)  "  The  Lord  hath 
sent  to  let  you  go  :  now  therefore  depart,  and  go  in  peace.*^ 

We  see  the  paradox  cleared,  the  difficulty  removed ;  the 

« 

a  Vid.  Stuck.  Antiq.  CooYiv.  1. 2.  c.  26. 


472  death's    ADVANTAGE'.        [SEHM.  VJIC. 

gain  demonstrated  ;  only  we  must  remember  it  is  not  gain  to 
allf  it  is  ifuo)  ri  amiaafw  xipBog.  To  believers  as  such,  and, 
therefore^  only  to  them.  To  wicked  impenitent  sinners,  that 
die  in  their  sins,  death  is  a  king  of  terrors ;  {Job  xviii.  14)  a 
gaoler,  a  tormentor,  with  his  keys,  his  shackles,  his  hot  iron, 
his  halter,  his  axe,  his  gibbet.  He  is  still  a  stinging  and  a 
fiery  serpent;  a  trap-door  into  hell.  Death  is  never  our 
gain,  but  where  Christ  is  our  life :  he  to  whom  to  live  is  lust, 
and  not  Christ, — to  die  is  loss,  and  not  gain. 

And  now  since  gain ""  is  one  of  the  Dianas  of  the  world, 
every  one  will  say,  **  Who  will  shew  us  any  good  V  {Psal. 
iv.  6)  Our  wisdom  must  be  to  distinguish  true  gain  from 
counterfeit ;  to  make  godliness  our  gain  ;  (1  Tim.  vi.  6)  for, 
then,  death  will  be  our  gain  too.  There  is  some  gain,  Hke 
manna  in  the  house,  perishing  gain,  exposed  to  moth  and 
rust ;  {Matth,  vi.  19)  gain  proper  to  one  place,  or  country, 
like  some  farthing-tokens,  which  are  current  in  one  town  or 
shop,  and  signify  nothing  in  another.  Such  is  worldly 
wealth,  current  here  ;  but  is  not  returnable,  or  transportable 
into  another  world,  p  ''  When  a  man  dieth,  he  carrietb  no- 
thing away  ;  his  glory  shall  not  descend  after  him ;"  (PsaL 
xlii.  17)  but  there  are  durable  riches;  {Prov.  viii.  18)  a 
treasuie  of  good  works,  which  will  follow  a  man  into  another 
world.  {Rev,  xiv.  13)  This  is  the  gain  we  should  look  after, 
— CO  ^'  lay  up  a  foundation  in  store  agc^inst  the  time  to  come, 
that  we  may  lay  hold  on  eternal  life.'*  (1  Tim,  vi.  19) 

Now  since  death  is  gain,  let  us  consider,  whether,  and  in 
what  manner,  this  gain  may  be  desired.  In  answer  where- 
unto,  we  say,  1.  That  death  is  considerable,  two  ways:  One 
way,  as  it  aflecteth  nature ;  the  other,  as  it  relateth  to  a  su- 
pernatural end.  In  the  former  respect,  as  an  evil,  nature 
abhors  it,  and  shrinks  from  it;  and  had  much  rather  be 
clothed  upon,  that  mortality  might  be  swallowed  up  of  life. 
But  as  an  unavoidable  medium  to  a  better  condition,  so  it 
may  be  desired ;  as  sick  and  bitter  physic  is  desirable,  not 
*  per  se,"*  but  in  order  unto  health.  And  dangerous  chargeable 
voyages  by  sea,  are  not,  in  themselves,  beneficial  *  at  all,  but 

•  Vid.  August,  in  Psalm  48.  P  *E7«i  8*  is  &9fiw  •iht  X£vcr3r  otftf*  frror, 

OUr  dgyv^p  SLfxa^ay  ^x^M^''   « Axwy,  &c.  De  Nino  Phoenix  Colophon,  apud 
Athenaeum  I.  12. 


SERM.VIJl.]       D£ATH's    ADVANTAGE.  473 

only  as  tbey  are  necessary  to  make  rich  returns  from  remote 
.  countries.     '*  Mercatura  est  amittere,  ut  lucreris  y'  it  is  good 
husbandry  to  sell  all  for  an  invaluable  pearl. 

2.  Death  is  not  to  be  desired  out  of  fretfulness,  passion^ 
weariness  of  life,  impatience  of  sufferings,  as  Job  and  Jonah 
desired  it,  Job  iii.  20 — 23.  Jonah  iv.  3.  and  in  great  anguish 
men  are  apt  to  do,  Jer,  viii.  3 :  but  in  faith,  and  an  humble 
submission  to  the  will  of  God,  out  of  a  weariness  of  the  body 
of  sin,  and  pilgrimage  in  the  valley  of  tears,  suspiring  after 
the  presence  of  Christ,  and  consummation  of  holiness ;  thus 
it  may  be  desired.  So  Jacob  waited  for  the  salvation  of  God. 
{Gen  xlix.  18)  So  Simeon  desired  to  depart  in  peace.  {Luke 
iii.  29,  30)  And  so  our  apostle  here,  "  I  desire  to  depart,  and 
to  be  with  Christ,  which  is  far  better.^  (PhiL  i.  23) 

3.  We  may  not,  for  all  this,  use  any  compendious  way  to 
be  partakers  of  this  gain  ;  we  may  not  neglect  our  body,  nor 
shipwreck  our  health,  nor  do  any  thing  to  hasten  death,  be^ 
cause  we  shall  gain  by  it.  '*  He  that  maketh  haste,"^  even 
this  way,  '^  to  be  rich,  shall  not  be  innocent.**^  {Prov,  xxviii. 
20)  When  men  grew  weary  of  the  long  and  tedious  compasa 
in  their  voyages  to  the  East  Indies,  and  would  needs  try  a 
more  compendious  ,way  by  the  north-west  passage,  it  ever 
proved  unsuccessful.  '*  Our  times  are  in  God*s  hands,^  as 
the  Psalmist  speaks  ;  (Psalm  xxxi.  15)  and  therefore  to  his 
holy  providence  we  must  leave  them.  We  have  work  to  do^ 
and  therefore  must  not  be  so  greedy  of  our  Sabbath-day  or 
rest,  as  not  to  be  willing  and  contented  with  our  working* 
day,  or  labour.  A  composed  frame  of  heart,  like  the  apostle 
here,  an  holy  indifferency  of  soul,  either  to  stay  and  work^ 
or  to  go  and  rest, — is  the  best  temper  of  all. 

I  conclude  all  with  but  naming  the  last  proposition  from 
the  other  reading,  "  Christ  in  life,  in  death  is  gain^'  unto 
believers.  If  the  apostle  live,  he  shall  serve  Christ :  if  he 
die,  he  shall  enjoy  him  :  if  he  live,  he  shall  glorify  him  by  his 
ministry:  if  he  die,  he  shall  glorify  him  by  his  martyrdom. 
When  Christ  is  ours,  every  condition,  life  or  death,  pros-* 
perity  or  adversity,  is  gainful  to  us.  It  is  hard  to  say,  whe- 
ther it  be  better  for  a  wicked  man  to  live  or  die,  being  in 
both  equally  miserable :  if  he  live,  he  encreaseth  his  sin ;  if 
he  die,  he  entereth  upon  his  sorrow.  But  unto  a  godly  maI^ 
either  condition  is  comfortable  and  blessed :  his  life  is  fruit> 


474  death's  advantage,      [slhm.viii. 

fely  biB  death  is  peaceable  ;  the  grace  of  Chriat  is  maatfested 
in  his  life,  and  the  glory  of  Christ  is  manifested  in  bis  death. 
Let  us  be  careful  to  secure  the  pronoun  here,  ifMi,  To  me : 
that  we  be  such  as  Paul  was,  who  rejoice  in  that  Christ  is 
preached,  though  we  should  suffer  by  the  meaus ;  who  are 
'  not  ashamed  of  the  afflictions  of  the  gospel/  but  are  williag 
that  Christ  may  be  '  magnified  in  our  body,  whether  by  life, 
9T  by  death  z*  and  then  we  may  boldly  conclude,  as  our  apos- 
tle doth,  Whether  I  live,  or  whether  I  die,  Christ  will,  in  both 
conditions,  be  advantage  unto  me. 

Concerning  this  worthy  gentleman,  who,  with  one  spring 
of^his  soul,  gave  so  sudden  a  leap  from  earth  to  heaven ;  I 
confess  I  have  been  so  surprised  with  sorrow,  that  I  thought 
it  hardly  possible  for  me  to  undertake  this  service,  but  that 
I  must  have  covered  over  my  affections  and  his  elogies,  as 
the  painters  did  Agamemnon's  grief  for  Iphigenia,  with  a 
▼eil  of  silence. 

He  was  a  copious  subject,  a  man,  ^  one  of  a  thousand,^  as 
Elihu  speaks.  Which  way  ever  we  take  the  view  of  him,  we 
shall  find  him  to  be  as  Aristotle^s  character  is  of  his  honest 
man,  'Av^p  nrfoytovog,  *  a  four-square  man,'  that  had,  in  every 
capacity,  a  basis  of  honesty  and  integrity  to  fix  upon. 

How  tender  and  dear  a  husband,  how  loving  and  careful 
a  father,  how  wise  and  prudent  a  disposer  of  his  domestical 
affairs,  your  eyes  and  their  sorrows  can  abundantly  testify. 

Towards  others  abroad,  I  do  not  know  a  man  fuller  of  love 
and  faithfulness,  more  ready,  more  active  to  lay  out  himself 
upon  the  good  and  interest  of  his  friend.  There  are  some 
drugs  very  wholesome,  but  very  bitter;  good  in  the  opera- 
tion, but  unkind  in  the  palate :  and  some  friends  are  such, 
real  in  their  love,  but  morose  in  their  expressions  of  it,  that 
a  man  is  almost  afraid  of  their  very  kindnesses.  But  this 
our  dear  friend  was  full  of  sweetness  as  of  fidelity.  His  love 
was  not  like  a  pill,  that  must  be  wrapped  in  something  else, 
before  a  man  can  swallow  it ;  but  the  candour  and  sereneness 
of  his  disposition,  made  his  love  as  amiable,  as  it  was  useful 
nnto  his  friends : — so  that  he  well  deserved  the  character 
given  to  one  of  the  Roman  emperors,  *  neminem  unquam 
dimisit  tristem.'  He  was,  indeed,  in  his  disposition,  made 
op  of  love  and  sweetness;  of  a  balsamick  nature;  all  for 
liealing  and  helpfulness. 


SKKM.  Vlll.]      death's    ADVANTAGE.  475 

He  was  not  a  friend  in  pretence  abd  compliment,  that  can 
bow  handsomely,  and  promise  emphatically^  and  speak  plau- 
sibly, and  forget  all ;  but  he  was  serious  and  cordial  in  his 
afTectioo.  Some  men's  love  is  like  some  plants  in  the  water, 
which  have  broad  leaves  on  the  surface  of  the  water,  but 
scarce  any  root  at  all ;  lik^  lemons,  cold  within,  and  hot 
without.  Full  expressions,  empty  intentions,  speak  loud  and 
do  little :  like  drums,  and  trumpets,  and  ensigns  in  the  bat- 
tle, which  make  a  noise  and  a  shew,  but  act  nothing.  But 
this  our  dear  brother  was  an  active  friend,  his  reality  exceed- 
ed his  expressions :  his  words  were  the  window  of  his  hea  rt 
truly,  as  Aristotle  calls  them,  Sti/u^/SoXa  wofii/EMrrfioy,  '  the 
notifiers  of  his  affection.' 

And  his  fidelity  to  his  friend  was  ever  seconded  with  wis- 
dom :  as  our  Saviour  saith  of  John  the  Baptist,  '  He  was  a 
burning  and  a  shining  lamp.**  We  may  say  in  this  case  of 
him,  He  had  not  only  an  ardent  but  &  prudent  love;  was  not 
only  affectionate  to  intend  good,  but  able  to  counsel  and  con- 
trive it.  Some  friends  are  like  a  vine,  fruitful  but  weak ; 
their  love  is  sweet,  but  their  strength  small :  he  is  able  by 
his  wisdom  to  advise,  as  ready,  by  his  love,  to  help  and  ten- 
der. 

Nor  was  this  disposition  of  his,  narrow  and  contracted  to- 
wards a  few,  but  it  was  diffusive.  The  mildness  and  modera* 
tion  of  his  soul  made  him  willing  to  do  good  to  all ;  and  so 
far,  as  would  consist  with  integrity,  to  preserve  every  man 
from  peril.  Some  menu's  love  is  like  some  flowers,  which 
open  only  towards  the  sun,  which  come  out  only  in  the  hot* 
test  seasons ;  like  the  loadstone,  that  points  only  one  way^ 
and  bends  only  towards  them  that  do  not  need  it :  But  his 
love  would  grow  in  the  shade  as  well  as  in  the  sun ;  and 
though  it  were  specially  directed  to  those  of  the  household 
of  faith,  yet  he  had  learned  of  the  apostle  to  '  do  good  to  all 
men,  and  to  speak  evil  of  none.' 

But  it  is  not  enough  for  a  man  to  do  good  to  others,  though 
he  could  to  all,  if  he  remain  an  enemy  to  himself.  Like 
shell-fishes,  which  breed  pearls  for  others  to  wear,  but  are 
sick  of  them  themselves ;  like  a  Mercury-statue,  which  shewa 
the  way  to  others,  but  stands  still  itself;  like  a  whet-stone 
which  sharpeneth  a  knife,  but  is  blunt  itself.  ^*  If  thou  be 
wise,"  saith  Solomon,  "  be  wise  for  thyself."     Many  men 


476  death's  advantage,      [seubk  viii. 

are  like  Plutarch's  Lamiae,  which  had  eyes  for  abroad,  but 
were  blind  at  home  ;  like  bees  that  gather  good  honey,  but 
are  smothered  themselves.     But  our  dear  brother  had  an  eye 
inward,  was  wise  to  the  interest  of  his  own  soul.     Like  the 
cinnamon-tree,  which  lets  not  out  all  its  sap  into  leaves  and 
fruit  which  will  fall  off,  but  keeps  the  principal  of  its  fragran- 
cy  for  the  bark  which  stays  on ;  *  like  a  tree  planted  by  the 
waterside/  which  though  it  let  out  much  sap  to  the  remoter 
boughs,  yet  is  especially  careful  of  the  root,  that  that  be  not 
left  diy.     And  in  truth,  what  profit  would  it  be  to  a  man,  if 
he  could  help  and  heal  all  the  sick  men  of  the  world,  and  be 
incurably  sick  himself?    If  he  could  get  all  the  men  on  the 
earth,  all  the  angels  of  heaven  to  be  bis  friends,  and  have 
still  God  for  his  enemy  ?  If  he  could  save  others,  and  then 
lose  his  own  soul?  To  be  like  the  ship,  (jicts  xxvii.)  broken 
to  pieces  itself,  though  it  helped  others  to  the  shore  P  Like 
those  that  built  the  Ark  for  Noah,  and  were  drowned  them- 
selves.    Herein  he  therefore  shewed  himself  truly  a  wise 
man,  that  took  care  of  his  own  soul.     Some  men  are  like 
Ahithophel,  very  careful  to  set  their  houses  in  order,  but  then 
cast  away  their  souls.    But  our  dear  brother,  though  he  had, 
by  the  variety  of  his  employments,  the  cares  of  Martha  upon 
him,  was  yet  specially  mindful  of  Mary'^s  '  unum  neces&ari- 
um,*  the  care  of  his  own  salvation. 

And  he  did  not  take  up  his  religion  with  the  times,  that 
he  might  *  magis  uti  Deo  qukm  frui,**  make  gain  of  godli- 
ness ;  as  the  Samaritans,  who  would  be  Jews  when  the 
Jews  prospered,  and, enemies  to  them  when  they  suffered  : 
but  he  was,  as  is  said  of  Mnason,  {Acts  xxi.  16)  *'  an 
old  disciple,"  a  professor  of  religion  in  the  worst  times,  when 
piety  was  nick-named  preciseness,  and  he  that  departed  from 
evil,  made  himself  a  prey  ;  (Isa.  li;c.  15)  "  temporibusque 
malis  ausus  es  esse  bonus,*^  did  dare  to  be  good  in  bad 
times.  Religion  sometimes  is  like  oil,  gets  highest ;  and  the 
feces  and  amurca  are  at  the  bottom,  when  the  horn  of  the 
righteous  is  exalted.  {Psalm  Ixxv.  10)  Sometimes  it  is  like 
gold  in  the  mine,  lies  deep  and  depressed ;  like  the  sap  of  a 
tree  in  winter,  fain  to  shrink  underground.  There  are  many 
summer-Christians  will  be  religious  in  the  sunshine:  our 
dear  brother  was  a  winter-Christian,  kept  his  religion  in  the 
storm.    And  as  then  he  was,  so  he  continued  a  steady  Chria* 


SERM.VIII.]       DEATH*S    ADVANTAGE*  477 

tian,  a  ship  well  balanced  with  sound  knowledge,  and  root* 
ed  sincerity »  a"d  love  of  the  truth  ;  not  carried  about  with 
every  wind  of  doctrine.  It  is  said  of  Christ,  ho  is  "yester- 
day and  to-day  the  same.*"  (Ueb.  xiii.  8)  Christians  should 
therein  imitate  him ;  and  having  tried  all  things,  hold  fast  the 
good,  and  with  purpose  of  heart  cleave  to  God. 

God  hath  beautified  several  of  his  servants  with  several 
graces ;  we  read  of  Job's  patience,  Moses'  meekness,  Abra* 
ham^s  faith,  Mary's  love,  .David's  devotion,  Solomon's  wis- 
dom, Apollos'  eloquence.  Our  dear  brother  was  eminent  in 
many  likewise,  in  meekness  aad  mildness  of  soul ;  he  was  a 
man  of  an  amiable  and  calm  temper,  yet  sweetly  quickened 
with  zeal  for  God's  glory.  He  was  a  great  lover  of  able  mi- 
nisters, and  of  the  ordinances  of  Christ  so  dispensed;  an 
eminent  grace  in  these  times,  when  poor  ministers  and  ordi* 
nances  (it  is  well  they  go  together,  they  are  good  company) 
suffer  together  from  many,  whom  we  cannot  wonder  at  for 
being  so  much  enemies  to  others,  who  are  so  little  friends  to 
their  own  souls.  He  that  undervalues  his  own  life,  may 
easily  despise  another  man'*s.  But,  by  the  way,  it  were  well 
if  the  despisers  of  ordinances  would  consider,  that  little 
children  who  play  the  wantons  with  their  meat,  are  likely 
not  long  after,  to  know  what  difference  there  is  between  a 
smarting  rod  and  a  wholesome  dinner.  We  may  have  ordi- 
nances taken  away  from  us  too  soon :  let  not  us  put  them 
away  from  ourselves. 

We  have  viewed  him  in  his  private  capacity  as  a  Christian. 
If  we  consider  him  in  his  public,  as  a  magistrate,  we  shall 
find  how  great  a  loss  the  town  and  country  had  of  him  in 
this  regard,  as  his  friends  and  the  church  of  God  in  the 
other.  Some  men  are  like  vines,  very  good  for  fruit ;  but 
you  cannot  make  a  beam  or  a  pin  of  them,  to  hang  any  ves- 
sels thereon ;  {Ezek.  xv.  3)  to  such  things  magistrates  are 
compared,  ha,  xxii.  23,  24.  But  our  brother  was  like  the 
walnut-tree,  good  for  fruit  and  for  timber. 

His  fitness  for  magistracy  appeared  in  this,  that  being  not 
an  aged  man,  he  was  twice  called  to  the  mayoralty  of  this 
town,  and  once  to  serve  for  the  same  more  publicly.  Tully 
derided  Heraclides  Ponticus,  that  he  lived  to  old  age,  and 
never  attained  those  honours  in  his  country  which  others 
usually  did  arrive  at :— it  could  not  he  said  so  of  him ;  he  was 


478  death's  advantage,      [seiim.  vih. 

of  80  dexterous  a  spirit,  that  one  may  say  of  him,  as  Livy 
did  of  Cato,  ^'  Natum  ad  id  uDum  diceres  quodcunque 
ageret.** 

And  this  is  the  more  considerable,  in  that  he  was  not  ori. 
ginally  brought  up  to  services  of  a  public  nature.  It  is  noted 
•  for  the  honour  of  Alphenus  Varus,  that  having  been  bred  in 
a  shop  at  a  private  trade,  he  proved  so  learned  and  eminent  a 
lawyer,  that  he  wrote  *  Collectanea  Juris,^  some  of  which  are 
entered  into  the  Pandect,  and  was  afterwards  consul  of  the 
city.  And  we  read,  in  human  stories,  of  Agathocles,  Jus* 
tinus,  Primislaus,  Pinotus,  and  others ;  who,  by  their  wis- 
dom and  abilities,  were  raised  from  trades  and  farms  to  great 
governments. 

Our  dear  brother's  public  employments  were  not  the  fruits 
of  his  own  ambition,  but  of  the  free  love  of  other  men,  who, 
for  his  wisdom,  fidelity,  and  fitness,  called  him  thereunto. 
And  truly,  a  very  fit  man  he  was  for  them ;  an  able  man, 
fearing  God,  loving  truth,  hating  covetousness.  (Exod,  xviii. 
21)  He  had  a  public  spirit,  very  ready  to  entertain  and  pro- 
mote every  thing  which  tended  to  the  general  good. 

Some  men  are  like  the  prophet's  vine,  (Hos.  x.  1)  bring 
fruit  only  to  themselves,  and  are  empty  to  all  the  world  be- 
sides. But  he  was  one  who  could  deny  himself  and  his  pri- 
vate interest,  to  serve  the  public;  as  natural  bodies  will  for- 
sake their  own  proper  motions,  td  prevent  a  public  breach 
upon  the  universe.  Pompey,  being  persuaded  from  an  ex- 
pedition hazardous  to  himself,  but  useful  to  the  public,  re- 
turned this  answer  to  his  friends,  ''  Necesse  est  ut  earn,  non  ut 
vivam  f '  It  is  necessary  for  me  to  go ;  it  is  not  necessary  for 
me  to  live.  And,  truly,  besides  his  wisdom,  zeal  for  God,  dex- 
terity to  set  forward  good  works,  he  had  one  excellent  cha- 
racter for  magistracy, — he  was  a  man  of  a  mild  and  meek 
spirit.  I  call  this  an  excellent  temper  for  magistracy.  If 
it  were  not  so,  the  Lord  would  not  have  chosen  Moses,  the 
meekest  man  on  earth ;  {Numb.  xii.  3)  nor  David,  who  was  as 
a  weaned  child,  to  be  the  ruler  of  Israel.  {Psalm  cxxxi.  i,  2) 
I  Magistrates  will  meet  with  many  things  to  provoke  passion; 

difficulties  in  business ;  multitudes  of  employment ;  cross  and 
mutinous  distempers  in  ill-disposed  people ;  profanations  and 
dishonours  done  to  the  name  of  God :  (which  exceedingly 
stirred  Moses  himself,  (Exorf.  xxxii.  18)  therefore  they  had 


sKiiM.  VIII.]    death's  advantage.  479 

need  have  mild  and  composed  spirits.  Patience  is  the  effect 
of  power.  (Humb.  xiv.  17,  18) 

Thus  he  lived  in  his  private  capacity,  a  dear  husband,  a 
tender  father,  a  faithful  friend,  a  sincere  Christian.  Thus  he 
lived  in  his  public  capacity,  a  wise,  zealous,  self-denying, 
public-hearted,  meek-spirited  magistrate. 

And  now,  as  He  said,  ^'  Oportet  imperatorem  stantem 
mori*^— and  another,  ^'  Episcopum  concionantem,'"  that  it 
was  honourable  for  a  commander  to  die  in  his  arms,  and  a 
bishop  in  his  pulpit ;  so  the  Lord  ordered  the  death  of  our 
dear  brother  with  this  circumstance  of  honour  in  it,  that  he 
died  a  magistrate  in  his  office.  Aaron  was  stripped  of  his 
sacerdotal  ornaments  on  the  Mount,  where  he  was  called  to 
die ;  (Numb,  xx.  25,  26)  and  this  our  brother  did  put  off  his 
robe,  to  put  on  his  shroud ;  his  majesty  yielded  to  his  mor- 
tality. 

His  death  was  sudden  in  itself;  so  was  old  Eli's,  a  good 
man :  but  it  is  not  sudden  to  a  believer,  whose  holy  life  fits 
him  for  it:  for  sanctity  is  a  better  preparation  unto  death 
than  sickness.  It  is  all  one  if  a  man  come  to  heaven,  whe- 
ther it  be  by  a  journey,  or  by  a  rapture,  as  Paul  was  caught 
up  thither.  (2  Cor.,  xii.  3,  4) 

Well,  "  he  is  with  Christ,"— which  is  best  of  all ;  though 
we  be  without  him.  The  care  of  his  friends  must  be,  by 
moderation  of  sorrow,  to  testify  their  assured  hope  of  his 
happiness.  And  the  care  of  the  town  Riust  be  to  testify 
their  love  unto  him,  with  choosing  a  wise,  holy,  faithful, 
zealous  man  to  succeed  him, — who  may  carry  on  those  good 
works,  which  he  had  the  happiness  to  begin,  but  not  to  finish, 
by  reason  of  a  greater  happiness. 

We  leave  him  with  our  Apostle's  motto  upon  him,  *'  To 
him  to  live  was  Christ,  and,  therefore,  to  die  was  gain.*' 


END    OF    VOT..    IV. 


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